EXPOSITION 



OP THE 



ACTS OF THE APOSTLES : 

IN" 

A SERIES OF LECTURES. 



THE REV. JAMES THOMSON, D. D., 

MINISTER OF THE PARISH OF ECCLES, BERWICKSHIRE. 



LONDON: 

ARTHUR HALL, VIETUE, AND CO., PATERNOSTER ROW. 
EDINBURGH : PATON AND RITCHIE. 

MDCCCLIV. 



3^ 



LONDON : 
KICHARD BARRETT, PRINTER, 
MARK LANE. 



PKEFACE. 



As in the Preface to " The Exposition of the Gospel 
according to St. Luke," the Author intimated that he 
had been careful not to introduce any subjects which 
are not exhibited in each passage by the sacred 
historian himself, however important they might be, so 
also he wishes to give a similar notice on the present 
occasion. His reason in both cases is the same. 
He is convinced that the various topics are intro- 
duced and repeated in the Scriptures according to 
their relative importance. He is therefore anxious 
that readers should notice the number of times these 
occur, as well as the manner in which they are 
introduced. Of course he is careful in all respects 
to confine his attention to the sacred text, and not 
to teach a human system of divinity, or to give any 
peculiar views of Christianity from man's authority. 
The object and office and duty of an expounder, 



iv 



PREFACE. 



he thinks, requires him to leave every thing to the 
sacred historian, who records faithfully what the 
Apostles of our Saviour taught and performed, while 
he endeavours humbly to act in a subordinate capacity, 
to remove such difficulties as occur in the human 
part, — the language or medium by which the Divine 
instruction is conveyed, — and to prevent any mis- 
understanding which might arise from dissimilarity 
of manners and customs of ancient times to our own, 
as well as to produce such historical facts as might 
throw light on the subject. 

It was also thought desirable that facts of im- 
portance, about which doubts had occurred, should 
be examined and decided according to the most 
conclusive evidence. Thus it was desirable to ascer- 
tain, if possible, first, By whose agency was the Apostle 
Paul endowed with the extraordinary gifts of the 
Holy Spirit, and, secondly, At what time was Paul 
appointed an Apostle \ These are questions highly 
interesting. A satisfactory answer to the first deter- 
mines another important point, — whether any other 
Christians, excepting the Apostles, possessed the power 
of communicating the gifts of the Spirit by imposition 
of hands. In relation to the second question, When 
was Paul created an Apostle \ the English reader 
could not be aware that from the original words 
ascribed to our Saviour, as addressed by him to Paul, 



PREFACE. 



V 



when lie appeared to him on the road to Damascus, 
it is evident that it was at this first supernatural inter- 
view that Paul was appointed to that dignified office. 
We know that the twelve were selected as Apostles 
by the Lord Jesus in person from his followers, who 
amounted to a number not less than five hundred. 
We learn, too, from the Apostle Paul's express au- 
thority, that he had seen the Lord Jesus, and first 
of all on the road to Damascus. 

It was thought, too, that any additional information 
about the Apostles, which could be obtained from any 
other quarter, would be received as a gratifying ap- 
pendage to the canonical Acts of the Apostles. Ac- 
cordingly we have endeavoured to collect the most 
authentic, or at least most approved, account that has 
been preserved of the transactions ascribed to the 
Apostles after our Saviour's ascension, as well as the 
events supposed to have happened after the sacrecl 
history closes. The reader will thus, it is hoped, have 
a sufficient opportunity of determining the important 
question, Whether the writings of the primitive fathers, 
as far as Christian facts are concerned, ought to be 
received as genuine history, or as resting chiefly on 
tradition. For while all sincere Protestants, and all 
lovers of truth, must be always ready to admit with 
perfect confidence the truths of Christianity contained 
in the Scriptures, on the high and powerful evidence 

vol. i. b 



Vi 



PREFACE. 



on which these are supported, still they are prepared 
to doubt or reject whatever rests solely on tradition. 

After selecting from Ecclesiastical History what 
appeared the most interesting statements respecting 
the Apostles, some remarks are added on the parting 
instructions of our Saviour, and of those Apostles who 
bequeathed admonitions to posterity. Next follow 
some observations on the plan and object of Chris- 
tianity, and on the obstructions which men have raised 
to its salutary progress. The volume is then concluded 
with some remarks on the present state and future 
prospects of man. 



CONTENTS. 



LECTUEE I. 

PAGE 

Introductory Lecture 1 

LECTUEE H. 

What preceded and what eollowed the Ascension oe 
Jesus . . ... . . . . 9 

LECTUEE III. 

The Holt G-host bestowed 17 

LECTUEE IV. 

Address oe Peter to those who witnessed the Exhi- 
bition OE THE GrIETS OE THE HOLT SPIRIT AT JERU- 
SALEM on the Day oe Pentecost ... 35 

LECTUEE V. 

Lame Man cured . . 47 

LECTURE VI. 

Peter's Speech after curing a lame Man . . 54 

LECTUEE VII. 

Peter and John imprisoned . . . . . 61 

LECTUEE VIII. 

Efeects produced on the Conyerts by the harsh Treat- 
ment which the Apostles received erom the San- 
hedrim ........ . . . 69 



viii 



CONTENTS, 



LECTUEE IX. 

PAGE 

CoNDECT AND FATE OE ANANIAS AND SaPPHIRA . . 77 

LECTUEE X. 

The Apostles imprisoned, bet resceed by an Angel 84 
LECTUEE XL 

The Sanhedrim restrained by G-amaliel erom petting 



the Apostles to Death . . . . . . 91 

LECTUEE XII. 

Selection oe Seven Perveyors 98 

LECTUEE XIII. 

Stephen's Speech ....... 105 

LECTUEE XIV. 

Important Qeestions considered, connected with 

Facts mentioned in Stephen's Speech . . 113 

LECTUEE XV. 

Observations on the Pacts mentioned by Stephen 119 

LECTUEE XVI. 

Philip's Seccess in Samaria . . . . . 127 
LECTUEE XVII. 

Philip sent to convert an Ethiopian . . . 135 

LECTUEE XVIII. 

Conversion oe Sael 142 

LECTUEE XIX. 

Paul at Damasces . . ... . . 150 



CONTENTS. IX 



LECTURE XX. 

PAGE 

Paul visits Jerusalem. Peter cures Palsy and re- 
stores Taritha to Liee ..... 158 



LECTURE XXL 

Peter sent to Instruct and Convert Cornelius . 165 

LECTURE XXII. 

Peter's Discourse to Cornelius and his Company 172 

LECTURE XXIII. 

Peter's Deeence eor Visiting G-entiles . . . 180 

LECTURE XXIV. 

Peter Rescued erom Prison by an Angel . . 187 

LECTURE XXV. 

First Mission oe Paul and Barnabas . . . 194 

LECTURE XXVI. 

Paul states the leading Pacts oe Christianity . 200 

LECTURE XXVII. 

Paul Proclaims Forgiveness oe Sins. The G-entiles 

request the discourse to be repeated . . 208 

LECTURE XXVIII. 

Proceedings in Iconium and Lystra. Attempt to 

oeeer Sacrifice to Paul and Barnabas . . 216 

LECTURE XXIX. 

Paul's Speech to the Idolaters oe Lystra . . 223 



LECTURE XXX. 

Controversy, whether G-entiles required to keep the 

Ceremonial Law oe Moses 230 



X 



CONTENTS, 



LECTURE XXXI. 

PAGE 

Proceedings at the Council oe Jerusalem . . 237 

LECTURE XXXII. 

Unanimous Eesolutions of the Council . . . 244 

LECTURE XXXIII. 

Progress oe Paul and Silas 250 

LECTURE XXXIV. 

Paul at Philippi . . . . . . . 257 

LECTURE XXXV. 

Paul, Silas and Timothy, at Thessalonica . . 265 

LECTURE XXXVI. 

Paul at Athens • . . 273 

LECTURE XXXVII. 

Paul's Address to the Philosophers at Athens . 281 

LECTURE XXXVIII. 

Paul at Corinth 288 

LECTURE XXXIX. 

Paul's eourth Visit to Jerusalem .... 296 

LECTURE XL. 

Paul at Ephesus 303 

LECTURE XLI. 

Demetrius and the Craetsmen at Ephesus . . 311 

LECTURE XLII. 

Paul at Troas . 318 



CONTENTS. 



LECTURE XLIII. 

PAGE 

Paul's earewell Discouese to the Eldees oe Ephesus 326 

LECTURE XLIV. 

Paul's Joubney eeom Miletus to Jeeusalem . . 334 

LECTURE XLV. 

Paul's eieth Visit to Jeeusalem .... 341 

LECTURE XLVI. 

Paul assailed at Jeeusalem. — Bescued by Lysias . 348 

LECTURE XLVII. 

Paul desceibes his Conveesion 355 

LECTURE XL VIII. 

The People eneaged at the Name oe G-entiles . 362 

LECTURE XLIX. 

Lysias calls a Meeting oe the Sanhedrim . . 368 

LECTURE L. 

Lysias sends Paul to Cesaeea eoe saeety . . 375 

LECTURE LL . 

Paul accused beeoee Eelix by Teetullus . . 382 

LECTURE LII. 

Paul's Defence beeoee Eelix . ■ . . . . 389 

LECTURE LIII. 

Paul appeals to the Eoman Empeeor . . . 396 



LECTURE LIV. 

Eestus coneers with Ageippa about Paul . . 403 



xii 



CONTENTS. 



LECTURE LV. 

PAGE 

Paul's Speech beeore King Agrippa . . . 409 

LECTUEE LVL 

Voyage oe Paul eeom Cesarea as ear as Crete . 416 

LECTURE LVIL 

Storm rages during Paul's Voyage .... 423 

LECTURE LVIIL 

Paul at Melita . . 430 

LECTURE LIX. 

Paul's Voyage erom Melita to Home — Residence 

there . . . . . . . 437 



Appendix I. 
Appendix II. 



445 
472 



EXPOSITION 

OF THE 

ACTS OF THE APOSTLES, 



INTRODUCTORY LECTURE. 

Contents : — The Evangelist Luke the acknowledged Author of the Acts of 
the Apostles— The Question answered, Why was the New Testament 
written in Greek, while the Old Testament was composed in Hebrew ?— 
A remarkable Fact that the Old Testament was translated into Greek 
nearly Three Centuries before the Christian Era— The Greek the best 
fitted of all Languages to be a Vehicle of the Christian Revelation — 
Reasons stated— Object of the Old Testament— Historical Books of the 
New Testament and Acts of the Apostles— Chiefly confined to the 
Transactions of Peter and Paul— Why so — This Book carries down the 
History of Paul to a.d. 63. 

The book denominated " The Acts of the Apostles " has been 
from the earliest age of Christianity ascribed, without contra- 
diction, to Luke, who is also the acknowledged author of the 
Gospel which bears his name. He had not however occasion, 
as in his former work, to refer to eye-witnesses for the cer- 
tainty of many of the facts which he relates, for he was 
closely associated with the great characters whose proceed- 
ings he describes, and in particular was a companion of the 
Apostle Paul during a considerable portion of his travels. 
That the author was a Jew by birth and education is 
unquestionable; indeed even the style which he employs 
establishes this fact, independent of external testimony; for it 
abounds in Hebraisms or Jewish idioms as well as the other 
sacred writings. We may add, that no instance could be 

VOL. I. B 



2 



INTRODUCTORY LECTURE. 



produced of such phraseology being employed by any one 
who had not been educated among Jews. 

That Luke was highly regarded by the Apostle Paul is 
evident from several references in his Epistles. Thus, in his 
Epistle to the Colossians, written at Rome, the Apostle sends, 
along with the good wishes of various other disciple's, the 
salutation of Luke, whom he terms the beloved physician.* 
Again, in his Second Epistle to Timothy, after mentioning 
that at a time when his life was in danger many brethren 
had forsaken him, he particularly distinguishes Luke as the 
only friend that remained with him. Also, at the end of the 
Epistle to Philemon, Luke is named among three, whom he 
calls his fellow-labourers, as offering his salutations ; yet he 
never alludes to himself by name in his writings ; still we 
can very easily ascertain at what times he accompanied the 
Apostle Paul on his journeys, by observing that he then 
employs the word we in his narrative. 

It may be a matter of surprise to some that the Acts of the 
Apostles, and all the other books of the New Testament, 
should be composed in the Greek language, while the Scrip- 
tures of the Old Testament are written in Hebrew. 

As a general answer we may venture to say, the Divine 
wisdom was equally conspicuous in both cases. The Jews 
were selected from the other nations of the world to be the 
guardians of the oracles of God, and especially of the first 
principles of pure religion, and of the prophecies which were 
to prove to future ages the Divine commission of the 
Messiah, the Lord Jesus Christ. But it was necessary, as 
the Old Testament Scriptures were confided to the Jews, 
that they should be written in the language which they best 
understood : this we are sure was Hebrew, their vernacular 
tongue. 

But why, it may be rejoined, were not the Scriptures of 
the New Testament presented to us in the same language as 
those of the Old Testament ? Would not such a choice have 
been an additional proof of the identity of the origin of both 
dispensations ? But there are satisfactory proofs that the 

* Colos. iv. 14. 



INTRODUCTORY LECTURE. 



3 



language of the Jews was no longer fitted to communicate a 
new and more elevated revelation, which was intended for all 
nations, and in an especial manner for heathens. 

At the period when our Saviour appeared in the world, the 
language spoken by the Jews had undergone a very great 
change. During their captivity of seventy years in Babylon 
it was blended with the Chaldee. Again, after their resto- 
ration to the land of their fathers, it was farther altered ; and 
the change would still increase during their residence of five 
hundred years, from intercourse under various foreign rulers 
with the adjacent nations, so that it ultimately had become a 
compound of Hebrew, Chaldee, and Syriac. Accordingly, 
many examples might be furnished from the New Testament 
of this fact. In Matthew's Gospel we meet with the word 
"Raca," a term of reproach, and "Mammon/' the name by 
which the Syrians distinguished their imaginary god of 
riches. These words were evidently retained by the sacred 
historian, because there were no equivalent expressions in 
the Greek language. In the same Gospel also, as given in 
the original language, the exclamation which our Saviour 
uttered immediately before he expired, "Eli, Eli, lama 
sabachthani," has a translation into Greek accompanying it.* 
We may therefore say that the ancient Hebrew, in its original 
state, had long ceased to be spoken or understood by the Jews 
as a nation, and had then really become what is usually 
termed a dead language. 

Proof is also furnished that our Saviour spoke the Syriac 
language, by his naming J ames and John " Boanerges," a 
word which denoted "Sons of Thunder." f We learn also 
that the new name which he gave to another Apostle was 
" Cephas," properly rendered into Greek by the word Petros, 
and into English by the corresponding term " Rock." J 
Again, in St. Mark's Gospel, while the Syraic words " Talitha 
cumi" are represented as the words which our Saviour em- 
ployed, the sacred historian adds a translation, — " Damsel," 
(I say unto thee) " arise." § 



* Matt, xxvii. 46. 
Z John i. 42. 



+ Mark iii. 17. 
§ Markr. 41. 



B 2 



4 



INTRODUCTORY LECTURE. 



On the whole we find it to be a historical fact that the 
ancient Hebrew, in its pure state, had long ceased to be 
spoken or understood by the Jews as a nation, and before 
our Saviour's time had become what is usually termed " a 
dead language/' This is a sufficient reason to satisfy us why 
it was not chosen as a suitable vehicle for conveying the new 
revelation which was not to be confined to one nation, but 
to be bestowed on the whole human race, as they might 
become qualified to receive and profit by it. 

There is another historical fact of great importance to be 
mentioned. Nearly three hundred years before the birth of 
Christ, or, strictly speaking, about 270 before that era com- 
menced, an extraordinary preparation was made in the 
arrangements of Divine Providence for a close connection 
between the Greek language and the sacred books of the 
Jews. Ptolemy Philadelphus, king of Egypt at the period 
we have mentioned, formed a plan for establishing an exten- 
sive library. Hearing that a singular work of ancient date 
was in possession of the Jews, he invited a certain number of 
their learned men to Alexandria, and prevailed on them to 
translate it, consisting, as we know, of the books of the Old 
Testament, into the Greek tongue. The version which these 
Jews made is preserved to this day, and is denominated the 
« Septuagint." 

Thus, as the Samaritan Pentateuch affords a wonderful 
security against errors which Jews might have committed 
in copying the Five Books of Moses, so the Septuagint version 
into Greek of all the books of the Old Testament supplies a 
complete protection against accidental or intentional altera- 
tions on the part of Jews, Christians, or Infidels. 

The Septuagint also conferred an important additional 
benefit, for it qualified all who understood the Greek 
language to attain an equal degree of knowledge of the Old 
as of the New dispensation, and thus to take a complete view 
of the whole series of revelations, from the beginning of the 
world to the death of John, who long survived the other 
Apostles, and lived to the end of the first century. 

Let us now consider what qualities would be requisite in a 



INTRODUCTORY LECTURE. 



5 



language to be selected, as the best vehicle for conveying to 
mankind the great doctrines and facts of a religion sent from 
Heaven to enlighten and elevate mankind. 

It seems requisite that it should be simple, easily under- 
stood, and easily translated into other languages ; that it 
should be even exuberant, so as to be capable of expressing 
every thought and feeling of the human breast, of the learned 
sage as well as of the untaught multitude ; consequently that 
it should be cultivated and improved in a high degree, and 
suited to subjects of the most profound and difficult nature. 
It would also be an important as well as a fortunate circum- 
stance, if there were many books written in the same 
language, fitted for conveying much knowledge, for exercising, 
extending, and elevating the understanding, and thus to pre- 
pare the world for studying and exhibiting Christianity in 
its pure simplicity and dignity, as well as to present in true 
colours the evidence by which it is supported. 

We may add here with truth and justice, as a proof of the 
wise and gracious appointments of Providence, that the Chris- 
tians even of the present age are deeply indebted to the 
learned men of Greece and their Roman imitators for the 
invaluable lessons which they have bequeathed to us. They 
first taught our forefathers to think and write clearly, to 
reason justly, and to draw legitimate conclusions. 

Lastly, it was requisite that the language selected for dif- 
fusing the Christian revelation should have been extensively 
spoken at the time it was promulgated — that it should con- 
tinue to be spoken without interruption through revolving 
ages to the most recent period. Accordingly we know it was 
spoken over the Roman Empire in the age of the Apostles. 
It was the current language of the Eastern Empire after the 
Western was invaded by the Goths and Yandals, who, while 
they embraced the Christian religion, changed the Latin 
language into a variety of dialects, which became in process 
of time separate and distinct. It is a striking fact, that the 
ignorance and superstition of the dark ages prevailed chiefly 
in the Latin or Western Empire. 

When the Eastern Empire was subdued by the Turks, about 



6 



INTRODUCTORY LECTURE. 



a.d. 1453, and Constantinople taken, great numbers of the 
learned Greeks escaped to the West of Europe, where they 
introduced their language as well as their knowledge and 
learning. Thus they gradually paved the way for one of the 
blessed eras in religion, the Reformation. 

We have to add, that the Greek language continues still to 
prevail in the country of its origin, though with considerable 
change. On the whole, it appears to have been spoken more 
than a thousand years before our Saviour's birth, and from 
that period until the present time. Thus we find wise and 
decisive reasons for the preference given to the Greek lan- 
guage as the fittest for preserving the great truths and facts 
and doctrines of the Christian revelation. 

If called upon to state shortly the outlines of the plan and 
object of the Old Testament, we should say that it consists of 
the history of a nation who were selected to be the guardians 
of the prophecies respecting the Messiah, the Son of God, 
the Saviour of the world, while it necessarily contains the first 
principles of a Divine revelation suited to the early ages, the 
infant state of the world. 

When again we review the historical books of the New 
Testament, we find that the four Gospels contain a narrative 
of the birth and ministry, and death and resurrection and 
ascension of the Lord Jesus Christ, besides an interesting 
account of his discourses and precepts and transactions. 

The book denominated the Acts of the Apostles presents 
us with a concise narrative of the descent of the Holy Spirit 
on the Apostles and a few disciples, who were instantly in- 
vested with those qualifications which fitted them to execute 
the exalted and beneficent office of spreading and estabhshing 
the Christian religion among such nations of the Roman 
Empire as had made considerable progress in civilization. 
These supernatural endowments appear to have been very 
extensively diffused among the first Christians, and to have 
produced the most beneficial effects, till the wisdom of God 
was pleased to withdraw them in the second century. 

In this book we have a sketch of the ministry of the two 
Apostles, Peter and Paul. If we were to inquire why none 



INTRODUCTORY LECTURE. 



7 



of the transactions of the other Apostles were recorded, we 
must conclude it was for very wise reasons, especially when 
we review the remarkable omissions in the life and history of 
our Saviour. When we remember the wisdom he displayed at 
twelve years of age among the learned Jewish doctors — when 
we reflect how a Divine Being must have employed himself 
during the eighteen years immediately preceding his public 
life — when we consider how indefatigable he was during the 
short period of his ministry, and that the exercise of his 
miraculous power, his wisdom and benevolence, never ceased, 
we may be astonished that so little is recorded. While we 
think of these things, we may ponder on the remarkable 
declaration of the Apostle John, and be convinced that it is 
less hyperbolical than at first it appears. " There are many 
other things which Jesus did, the which if they should be 
written every one, I suppose that even the world itself could 
not contain the books that should be written/' 

Since then we find that so small a portion of our Saviour's 
instructions, admonitions, and conversations and transactions 
are given, and how few of his miracles are described in detail, 
we may cease to wonder that so little has been communicated 
of what was done by the Apostles Peter and Paul, while the 
history of the other Apostles is entirely omitted. 

This book commences with the ascension of our Saviour, 
which, according to the common tables of chronology, is repre- 
sented as having taken place in the thirtieth year of the 
Christian era. But it is now well known that an error was 
committed by Bionysius Exiguus, who introduced the practice 
of calculating time from our Saviour's birth. For it has been 
ascertained that that important event occurred four years 
earlier than the usual computation. ^Now, as we cannot prove 
that his ministry extended beyond three Passovers, and a 
period included by the Apostle John under the words, " not 
many days " (ch. ii, 12), consequently, only a little more than 
two years, and as he was thirty years of age when he entered 
on his public office, if from these thirty years we subtract the 
alleged error of four years, we have the year 28, instead of 32, 



8 



INTRODUCTORY LECTURE. 



as the date of his ascent. Then the age of the world will be 
4000 instead of 4004, which is the usual year assigned. 

This narrative carries down the history of the Apostle Paul 
to the end of the second year of his imprisonment at Rome, 
which happened in the year a.d. 63, according to common 
chronology, but according to others in the year a.d. 65, con- 
sequently to a period either seven or five years before the 
destruction of Jerusalem. 



LECTURE II. 



WHAT PRECEDED AND WHAT FOLLOWED THE ASCENSION 
OF JESUS. 

Acts i. 



Contents : — The Actions of Jesus easily understood, because free from 
mystery, and his motives always pious and benevolent — He appeared 
thrice in Jerusalem to his Disciples, and thrice in Galilee— His parting 
Admonitions — His Ascension. — Two Angels predicted his second 
coming, and the manner in which it should take place. — Election of 
Matthias. 

This chapter contains a plain, unadorned account of the 
ascension of Jesus to heaven, and of some transactions 
which immediately preceded and followed that event. It 
contains no difficulties to be resolved, no doctrines to be illus- 
trated, no precepts to be inculcated, and scarcely any phrases 
that require explanation. It, however, relates facts which are 
highly important, and worthy of our most earnest attention 
and study. 

It may be observed that though Jesus was a Divine Being, 
yet, what is very remarkable, it is possible to ascertain in a 
more satisfactory manner the great purposes of most of his 
actions, than to discover the motives of imperfect beings like 
ourselves. For, in attempting to discover the motives of 
human actions, we are often perplexed by their number, their 
opposition and inconsistency. Human conduct is influenced, 
too, by defects of understanding, by ignorance or prejudice, 
or want of correct information. But there are not the same 
difficulties in explaining the actions of Jesus Christ, For we 
are previously certain that all his motives were good, and that 
his understanding was never liable to error. In all his actions 



10 



LECTURE II. — ACTS I. 



we confidently expect piety or benevolence, or rather both, 
as well as unerring wisdom. Careful attention will enable us 
to discover these, in a striking manner, in the selection of the 
proofs of his resurrection, in the order in which they followed 
one another, and in the manner and the time in which he 
exhibited them to his Apostles. The same wisdom and good- 
ness were displayed in the preparation which he made for his 
ascension to heaven. 

It is evident that Jesus appeared twice to his Apostles when 
assembled in Jerusalem after his resurrection ; the first time 
on the day of the resurrection; and the second, a week after 
that astonishing fact, when the incredulity of Thomas was 
removed. He seems to have gone, immediately after this 
second interview, to Galilee ; for the third visit, it is expressly 
asserted, was at the Sea of Galilee, or Lake of Tiberias ; and 
it is not said that he returned to Jerusalem till the time of 
the ascension. 

The interviews in Galilee must have been highly important, 
because they were predicted by Jesus before his death — be- 
cause they were particularly mentioned by angels to the 
women — and because the women were desired to remind the 
disciples of his intention to show himself to all his followers 
in Galilee.* If we inquire into the reasons of his removal to 
Galilee, it is not difficult to discover them. It was not con- 
sistent with his wisdom and benevolence to confine his inter- 
views to the Apostles, for he wished to gratify the whole body 
of his disciples by granting them the same inestimable privi- 
lege. Now, though his disciples, according to the Apostle 
Paul, amounted only to a few more than five hundred, yet so 
great a number could not have assembled with safety, either 
in Jerusalem or its neighbourhood. Besides it is highly pro- 
bable that most of the disciples, if not all, were natives of 
Galilee. 

I. We come now to consider the facts and circumstances 
which preceded the ascension. 



* Matt, xxviii. 7. 



WHAT PRECEDED AND WHAT FOLLOWED THE ASCENSION. 11 

II. Next, the ascension itself, and the circumstances which 
immediately followed it. 

III. To consider what is contained in the remainder of the 
chapter. 

1. We are told that Jesus showed himself alive after his 
passion, that is, after his sufferings; being seen of them 
during forty days, when he spoke of the things pertaining to 
the kingdom of God. That is, he remained on earth, or 
rather did not finally ascend to heaven, till the end of forty 
days. For we know that he did not constantly reside with 
his disciples as he had done before his death. We are merely 
assured that he visited them occasionally. We learn also that 
the number of his visits to his Apostles and disciples when 
assembled together did not amount to more than six, though 
he paid separate and additional visits to some of them indi- 
vidually. 

2. It is said also that on these occasions he discoursed to 
them concerning the reign of God. What degree of informa- 
tion he gave them on this subject is not mentioned, and we shall 
not presume to conjecture ; for mere conjectures in scriptural 
subjects ought never to be indulged. One special injunction, 
however, he thought proper to give, that they should remain 
for a certain time in Jerusalem. In the last long discourse 
which he had addressed to them immediately before he was 
betrayed into the hands of his enemies, he had given a pro- 
mise in distinct terms : " And I will pray the Father, and He 
will give you another Comforter, that he may abide with you 
for ever"* — ("for life," as the words ought to have been 
translated) — " even the Spirit of truth, f — the Holy Ghost 
whom the Father will send in my name. He will teach you 
all things, and bring all things to your remembrance whatso- 
ever I have said unto you." But it will naturally be asked, 
Why were the Apostles commanded to remain in Jerusalem 
till that promise was fulfilled ? The answer is not difficult. 
The gifts of the Holy Ghost were intended not only as 
means, or helps, or qualifications for the propagation of the 

* John xiv. 16. f xiv. 26. 



12 



LECTURE II. ACTS I. 



Christian religion, bnt also as striking proofs of its Divine 
origin. It is evident, then, that the most suitable place for 
the first display of those superlative gifts was Jerusalem, and 
the fittest time that could be chosen was one of their great 
festivals, when there was always an immense concourse of 
Jews from every part of the world. It is proper to add, that 
to prove the reality of one of the gifts, it was necessary that 
there should be present persons who spoke and understood 
the different languages of the Roman Empire, that they might 
bear testimony that the ability of speaking a variety of lan- 
guages was not a mere pretence, but a real and evidently a 
Divine endowment. 

3. In the 6th verse an interview, different from that which 
is alluded to in the preceding verses, is mentioned. This was 
the time when the Apostles proposed the extraordinary ques- 
tion, " Lord, wilt thou at this time restore again the kingdom 
to Israel?" There cannot be a doubt of the meaning they 
meant to express by these words. They still believed that 
the Messiah was to be a secular or worldly king, and that he 
was to assume the government of the Jewish nation. Now 
as the Jews were at that time under the yoke of the Romans, 
there could be no native king of the Jews till that foreign 
government should be withdrawn from Palestine. The ques- 
tion, however, seems to imply the expectation that Jesus 
would rescue the Jews from Roman bondage. We see, then, 
that the false opinions which the Apostles entertained 
respecting the Messiah were still unaltered, and that what- 
ever Jesus had said to them respecting the kingdom of God 
had not been sufficient to give them more enlightened views. 

4. The answer of Jesus deserves our attention. "It is 
not for you to know the times or the seasons which the 
Father hath put in his own power." Or more closely 
rendered, — "It is not for you to know times or seasons 
which the Father hath not disclosed." Our Saviour thus 
checks the ill-restrained spirit of curiosity of the Apostles. 
What God hath not clearly revealed, it becomes not man to 
pry into. At the same time he kindly gives such information 
as it was useful for them at that time to receive, for he adds, 



WHAT PRECEDED AND WHAT FOLLOWED THE ASCENSION. 13 



n but ye shall receive power (or ability to answer these 
questions! when the Holy Ghost comes upon you: and ye 
shall be witnesses for me in Jerusalem, and in all Judea, and 
unto the uttermost part of the earth." Our Sayiour did not 
think it necessary to describe to them the nature of the gifts 
that would be communicated, but merely tells them that 
when they should receive the Holy Ghost, from that time 
they should be witnesses for him. In what way were they to 
be witnesses ? By attesting to the world that they had been 
his personal attendants. — had seen his miracles with their 
own eyes. — heard his discourses with their ears, and could 
repeat them correctly ; knew the unparalleled excellency of 
his conduct, and were well acquainted with the circumstances 
of his death : that they had all conversed with burn, after his 
resurrection, and also that they had seen him ascending to 
heaven in a supernatural manner. 

It may be asked, in what place were they to be witnesses ? 
Were they to confine themselves to Palestine, or were they 
really to go over the whole earth ? We know that they were 
commanded to go into all the world, to teach all nations, 
and to preach the Gospel to every creatine yet we are not 
aware that much information has been conveyed to us of 
the labours of the Apostles, or of the places in which they 
laboured. As to the word here translated earth, it some- 
times signifies the whole world, and sometimes the country 
inhabited by the Jews. We have no proof that the Apostles 
travelled over the whole earth. If they had clone so, surely 
some evident traces of their exertions would have been pre- 
served; but there are no proofs, except a few instances, that 
Christianity was implanted at an early period any where 
beyond the Eoman empire. 

II. Jesus had withdrawn to Galilee, that he might have 
interviews with his disciples who belonged to that province : 
but when he was going to ascend to Heaven he returned to 
Jerusalem, the scene of his death and resurrection, and where 
it was deemed proper he should take his departure from this 

* Matt, xxviii. 19 ; Mark xvi. 15. 



14 



LECTURE II. ACTS I. 



world : but a satisfactory reason has been already given. It 
was- necessary tliat the Apostles should remain in Jerusalem 
till Pentecost, which would arrive in ten days, when Jews 
from every region would assemble at J erusalem ; but, as that 
city must have been associated in their minds with many 
painful apprehensions, and terrors, and sorrows, they could 
feel no inclination to remain in it. The command of their 
Divine Master was, however, decisive and sufficient to remove 
all doubts and fears. 

Jesus selected the Mount of Olives as the scene of the 
ascension : thither he conducted his eleven disciples. It was 
at Bethany, on the eastern side of the mount, nearly two 
miles distant from Jerusalem, that he took leave of them. 
Having communicated all the instructions which he thought 
requisite, he calmly took his departure, though without any 
formal intimation of his intention. Lifting up his hands he 
blessed them. While the benediction was flowing from his 
lips, he began to ascend upwards, apparently with a slow and 
gentle motion. For this event they seemed to have been 
unprepared and taken by surprise, for they stood gazing in 
silent astonishment, following him, as he moved upwards, 
with their eyes, till a cloud concealed him from their view ; 
even then they continued looking with immoveable untiring 
eyes, as if they had been unable for a moment to withdraw 
their vision from his sacred person. The sight was sublime ; 
it had roused their whole minds, and arrested them in solemn 
contemplation: surprise, wonder, admiration, astonishment, 
succeeded one another. 

How long they might have remained in this attitude of 
suspense it is impossible to say ; but one thing is evident, — 
that the ascension was unexpected, — that they understood 
not its object nor what was to follow. It was not intended, 
however, to leave them in this state of uncertainty ; for we 
find that the admonition from Heaven was speedily com- 
municated to check their useless anxiety and wonder, and to 
give them the delightful intelligence that their great Master 
would return to earth : accordingly angels were sent as 
special messengers on this extraordinary occasion. We know 



WHAT PRECEDED AND WHAT FOLLOWED THE ASCENSION. 15 

they were heavenly beings, not merely from the description 
given, but from the prophecy which they were empowered to 
deliver. Thus, " while they looked stedfastly toward heaven 
as he went up, behold two men stood by them in white 
apparel, which also said, Ye men of Galilee, why stand ye 
gazing up into heaven ? This same Jesus, which is taken up 
from you into heaven, shall so come in like manner as ye 
have seen him go into heaven." 

It is to be observed that these two angels seem suddenly 
to have presented themselves to the Apostles while their eyes 
were fixed on their Master. They gently reproved the 
Apostles for cherishing vain wishes or expectations respecting 
their Master, conveying, at the same time, the pleasing in- 
telligence that he would return, and in the same manner, 
too, in which they had seen him ascend to heaven, Here, 
then, is information of high importance; for this we are 
entitled to expect, when angels are the messengers. It is 
indeed extremely valuable, for it shows us that when the 
coming of Christ is mentioned in the New Testament, it is 
not a spiritual, nor moral, nor figurative, nor metaphorical 
meaning that is implied, but a real personal presence, such 
as J esus exhibited while residing on earth ; and also that his 
return to this world will be similar to his former removal, as 
seen by his Apostles. 

III. We come, lastly, to consider what is contained in the 
remainder of the chapter. 

The names of the eleven Apostles are given, and the 
number of the disciples who were at that time assembled 
in Jerusalem. Including the Apostles, the whole number 
amounted to about one hundred and twenty. They continued 
with one accord in prayer and supplication. 

A very remarkable fact is narrated. Peter proposed that a 
successor should be appointed to Judas Iscariot. It appears 
from what is said here, that, besides the Apostles, certain 
other disciples had constantly accompanied Jesus in his 
journeys from a very early period, even from the baptism of 
John. It was thought proper, therefore, that two of their 



16 



LECTURE II. ACTS II. 



number should be named, namely, Joseph and Matthias. 
Lots were accordingly cast, and prayers presented for Divine 
superintendence. The lot, we are told, fell upon Matthias. 

We know that the Apostles were not at that time invested 
with the gifts of the Spirit, yet their conduct on this occasion 
was unanimous. We are not informed that the Apostle Peter 
acted by Divine authority, — that any revelation was made to 
him when he made the proposal on this occasion. Some have 
condemned the conduct of the Apostles as rash and unautho- 
rised : such censure is not becoming. What ought, then, to 
be our judgment ? This appears to be one of those cases in 
which we are not called upon to express any judgment at all ; 
for where there is no evidence on the one side or the other, 
where nothing is stated but a simple fact, we are not called 
upon by duty to decide. Perhaps it would be prudent to 
extend this caution to other passages of Scripture, that when 
the Scripture leaves anything undecided, we should follow the 
example, and leave it undetermined also. 



LECTURE III. 

THE HOLY GHOST BESTOWED. 
Acts ii. 



Contents : —The Time and Place of bestowing the Gifts of the Holy Spirit— 
Whether bestowed on all the Disciples — Change produced — The Countries 
from which the various Strangers came — "Whether the Grift of Languages 
permanent. 

Every thing concerning Jesus Christ mentioned in the 
Gospels is wonderful ; even the circumstances attending his 
birth, his conversations and discourses, his miracles, his 
death and resurrection, as well as his ascension. Yet if 
Heaven had ceased to interfere after his ascension, — if no 
persons had been appointed to spread his religion, and if no 
supernatural assistance had been granted them, the Christian 
religion would not probably have survived the age in which it 
was first proclaimed ; for its progress and success were chiefly 
owing to the extraordinary gifts poured down from heaven on 
the day of Pentecost, and afterwards communicated to other 
new converts, by the laying on of the hands of the Apostles. 
In order, then, to present the whole subject before you, it 
will be proper to consider — 

1. The place and time at which the gifts of the Holy Spirit 
were bestowed. 

2. The circumstances in which they were communicated. 

3. On what persons they were conferred. 

4. The striking effects produced upon the disciples. 

5. Whether the gift of tongues continued until death with 
those who had received them. 

6. What other gifts were conferred on that occasion. 
vol. i. c 



18 



LECTURE III. — ACTS II. 



1. We are first, then, to consider the place and time at 
which these extraordinary gifts were bestowed. 

This supernatural communication was made at Jerusalem, 
which, of all places in the world, must have been the most 
offensive to the Apostles. There their Lord and Master had 
been uniformly persecuted ; there he had been unjustly con- 
demned, and the ignominious death of crucifixion had been 
inflicted on him; there his enemies still resided, who, in 
order to gratify their leading passions, as well as to maintain 
their own consistency, would be prompted to transfer their 
hatred and persecution to his followers. It is evident, there- 
fore, that the Apostles, if left to their own inclinations, would 
not have remained in Jerusalem; but we know that they 
continued there, in obedience to the orders of their Master, 
and the expectation of receiving the fulfilment of the promise 
which he made them. Jerusalem, too, from being the scene 
of his death, resurrection, and ascension, was the fittest place 
for the Apostles to be invested with the gifts of the Spirit, as 
it certainly was the most suitable for the first exhibition of 
their new and extraordinary powers, and consequently for the 
commencement of their ministry. 

The time of this remarkable event was the day of Pente- 
cost, which was a festival celebrated on the fiftieth day after 
the Passover. 

If we inquire into the origin of this festival, we find it 
difficult to obtain satisfactory information. The most 
probable account that we can offer is, that it was the day 
on which the Ten Commandments were promulgated by the 
voice of God from Mount Sinai ; but it is proper to state the 
proof on which this opinion is founded. It appears from 
the 12th chapter of Exodus that the Passover was first 
observed on the 14th day of the month Nisan, the first 
month of the Jewish year, which began at the vernal equinox. 
Now as the Jewish month consisted of thirty days, if we count 
from the 14th inclusive, (as was the uniform practice among 
the Jews,) to the end of the first month, we have seventeen 
days. These added to the second month, consisting of thirty 
days, amount to forty- seven. Then we are expressly told, in 



THE HOLY GHOST BESTOWED. 



19 



the 19th chapter of Exodus, that the Ten Commandments 
were delivered on the 3rd day of the third month after the 
Israelites left Egypt. Three days, then, added to forty-seven, 
make up fifty days, the precise number required. The fact 
that the delivery of the Moral Law coincides so closely with 
the festival furnishes a strong probability of the reason of the 
institution. 

Pentecost was one of the three great festivals at which all 
the Jewish males were required to repair to J erusalem. For a 
considerable period before our Saviour's ministry many Jews 
were dispersed among the heathen nations, through the 
various cities of the Roman empire, which included part of 
Europe, Asia, and Africa. Yet, from these different countries, 
they were accustomed to travel in great numbers to Jerusa- 
lem, for the purpose of celebrating their great festivals. To 
render such visits consistent with the means necessary for 
their subsistence, it is highly probable that they were in the 
practice of carrying on trade with the countries through 
which they had occasion to pass, just as the pilgrims to 
Mecca are accustomed to do in modern times. It is likely, 
too, that, for the sake of sociality and mutual protection, 
they travelled in considerable companies, and formed what, 
in modern times, is called a " caravan." 

2. We come now, in the second place, to consider the cir- 
cumstances attending the descent of the Holy Ghost on the 
day of Pentecost. 

The disciples being assembled in one apartment, on a 
sudden a noise was heard like that of the wind when it 
blows with violence. It seemed to descend with force from 
heaven, and rilled every part of the house where they 
were convened. That is, every one of the company not 
only heard the sound, but felt its influence. At the same 
time cloven tongues like as of fire, or, in other words, 
a luminous appearance which resembled cloven tongues, 
played round each person, and settled or remained sta- 
tionary on them. Such were the external symbols which 
were meant to indicate that new and extraordinary powers 
were communicated. Wind and fire are mentioned in 

c 2 



20 



LECTURE III. ACTS II. 



the Old Testament as symbols of the Divine presence and 
agency. Thus (1 Kings xix. 11), in a vision presented to 
Elijah the prophet, it is said, " And behold the Lord passed 
by, and a great and strong wind rent the mountains, and 
brake in pieces the rocks before the Lord ; but the Lord was 
not in the wind ; and after the wind an earthquake ; but 
the Lord was not in the earthquake ; and after the earth- 
quake a fire." It is also to be recollected that the word 
translated spirit in the Scriptures signifies also wind, and that 
John the Baptist evidently alluded to both meanings, when 
he declared that, while he baptized only with water, Jesus 
Christ would baptize with the Holy Ghost and with fire. 
(St. Luke iii. 16.) 

3. The third subject of inquiry which it is incumbent on 
us to consider is, Was the Holy Spirit, on this occasion, com- 
municated only to the Apostles, or bestowed on all the dis- 
ciples then assembled in Jerusalem, amounting, as we are 
told in the first chapter, to about one hundred and twenty ? 
The first argument to prove that the Holy Spirit was given to 
the hundred and twenty disciples is, the assertion contained in 
the very first verse of the second chapter, " When the day of 
Pentecost was fully come," it is added, " they were all with 
one accord in one place." Now, who were the persons in- 
cluded in the word all, in this place ? Were they not the 
same persons mentioned in the preceding chapter, consisting 
both of the Apostles and disciples ? And is not the word all 
inserted here for the express purpose of informing us that 
none of that company was absent. A second argument is the 
promise of Joel (ii. 28), as quoted by Peter in the sequel of 
this chapter, and applied by him to the extraordinary prodigy 
which had been witnessed by multitudes. This prophecy ex- 
pressly declares that the Spirit was to be bestowed on persons 
of different ranks, and ages, and sex : " And it shall come to 
pass in the last days, saith God, (that is, the Christian age), 
I will pour out my Spirit upon all flesh, and your sons and 
your daughters shall prophesy." Now we know from many 
passages of Scripture that prophecy was one of the gifts of the 
Spirit, bestowed on the day of Pentecost. But as a third 



THE HOLY GHOST BESTOWED. 



2i 



argument, it appears from many other parts of the New 
Testament that most, if not all, the converts to the Christian 
religion possessed one or more gifts of the Spirit. This fact 
will be afterwards specially noticed when such passages occur. 

4. We come now to consider the change produced on the 
disciples by this extraordinary manifestation. We are told, 
they were all filled with the Holy Ghost, and spake with other 
tongues, that is, in tongues different from their own native 
language. No sooner had the wonderful event happened, 
than the rumour pervaded the city. Multitudes immediately 
assembled to witness and examine the wonderful facts re- 
ported. Among the gifts bestowed, the ability to discourse 
in foreign languages was the most prominent, the most attrac- 
tive, and the most easily ascertained. It fortunately hap- 
pened that the reality of this gift was immediately put to the 
proof. For the multitudes assembled consisted not merely of 
natives of Judea, but of strangers from every part of the 
Roman Empire — of all men best qualified to furnish the un- 
exceptionable evidence of this extraordinary fact. For there 
were present persons accustomed to hear and speak these 
languages from their infancy ; and, consequently, were able 
to decide and to prove that there was no attempt at decep- 
tion. 

To satisfy us still farther, there is an enumeration of the 
names of the countries of which the witnesses were natives. 
Some came from Parthia and Media and Elam or Persia and 
Mesopotamia, countries beyond the limits of the Roman 
Empire, in which it appears Jews had settled. Others came 
from Cappadocia and Pontus and the Roman province of 
Asia, and Phrygia and Pamphylia in the region called Asia 
Minor. Others, again, from Arabia, from Egypt, from Lybia, 
near Cyrene, in Africa. Some had come from the island of 
Crete, and some from the city of Rome in Europe. These 
strangers, as might well be supposed, could not repress their 
astonishment. They were all amazed and marvelled, saying 
one to another, Behold are not all these who speak Galileans ? 
How comes it, then, that we hear each of them speak in our 
native tongue the wonderful works of God, or rather the great 



22 



LECTURE III. ACTS II. 



things of God (for works are not in the original). Their sur- 
prise was not slight, but corresponded to the extraordinary 
novelty and singularity of the exhibition ; for it is again said, 
" they were all amazed and in doubt (or rather in perplexity), 
saying to one another, What meaneth this V 3 

It may be asked, Did all those persons from different coun- 
tries speak separate and distinct languages, or did some of 
them speak different dialects of the same language ? We 
answer that there is no improbability in supposing that those, 
who came from the same vicinity, might speak different dia- 
lects. This supposition accords exactly with the two words 
employed in the original, which correspond with the terms 
languages and dialects among ourselves, Among the new 
languages, instantaneously conferred upon the disciples, we 
can recognise the Persic, the Chaldee, the Greek, the Latin 
and Arabic, and probably also the ancient Hebrew; which 
after the Babylonish captivity became a dead language ; for 
it then ceased to be the vernacular tongue of the Jews. 

All who have made the attempt to acquire a knowledge of a 
new and foreign language, so as to speak it or write it with 
facility, and still more to think in it, are quite aware of the time 
and labour which are necessary for the purpose. Years are 
generally required for persons grown up. When we consider 
the many thousand words to be remembered, understood, 
and applied without hesitation in any one language, so as to 
discourse easily and usefully on important subjects — when we 
also learn in addition that the knowledge of many different 
and dissimilar languages was communicated at the same time 
and in an instant, we have before us a subject wonderful 
beyond imagination and in every respect inexplicable, except 
by resolving it into the mighty all- controlling power of God. 

5. It is a remarkable fact that some men of learning have 
asserted that the gift of languages did not continue with the 
Apostles and other early Christians till their death, but 
was only exhibited for a temporary display. That such an 
opinion should ever have been started can be accounted for 
only by recollecting that men of learning are not less apt to 
commit great mistakes than persons uneducated. The gift of 



THE HOLY GHOST BESTOWED. 



23 



tongues was surely not a mere ostentatious display, intended 
merely to confound and astonish for a day, and then to cease 
for ever. On the contrary, it was evidently meant to enable 
the first teachers of Christianity to address men of all nations 
in their native language, and thus, while a wonderful and con- 
vincing proof of their Divine mission, it afforded the neces- 
sary means of imparting the truths of Christianity to others. 

As a proof that the gift of languages was continued after 
the day of Pentecost, we have only to refer to the 14th 
chapter of the First Epistle to the Corinthians, which was not 
written till at least twenty-four years after the descent of the 
Holy Ghost. In that epistle we find proof that the gift of 
languages prevailed at that time at Corinth. Farther, we 
have in the present day an existing proof of the reality and 
permanency of the gift of languages in the Apostles till their 
death. For the New Testament is entirely written in Greek, 
one of those languages which was communicated on the day 
of Pentecost. We may, indeed, allow that the Apostle Paul 
acquired Greek from the place of his birth and education. 
But how was it possible for Peter, James, and John, fisher- 
men of Galilee, to have learned such a language by their own 
exertions. The only answer is, that they received that know- 
ledge directly from heaven on the day of Pentecost, and that 
they continued to possess and exercise it during the rest of 
their lives. The Apostle John is believed to have written his 
Gospel in Greek about the end of the first century, a year or 
two before his death, when he must have been nearly one 
hundred years old. This fact alone is sufficient to determine 
the question. 

6. Lastly, to consider what other gifts were bestowed on 
the day of Pentecost. They are distinctly enumerated in the 
First Epistle to the Corinthians, 12th chapter, and were "nine 
in number. They consisted of three classes, for three sepa- 
rate purposes : 1. Knowledge of what was proper to be taught; 
2. Ability to convey that knowledge to any persons whatever 
in their own languages ; 3. Evidence of their Divine mission. 
We refer to the ensuing lecture. 



LECTURE III. — PART II. 



THE NINE GIFTS OF THE HOLY SPIRIT. 



Contents : The Gifts of the Spirit foretold by the Jewish prophets, by John 
the Baptist, and, in an emphatic manner, by our Saviour— Why Pentecost 
chosen for displaying these gifts — They were nine in number — More 
particularly described. 

The descent of the Holy Spirit at Jerusalem on the day of 
Pentecost was the most remarkable and important event 
which has taken place in the world since the ascension of our 
blessed Saviour. It was foretold by the ancient prophets. 
And let it be remembered, that what they were employed by 
Divine authority to predict to the world were things singular 
and unprecedented, as well as of the highest benefit to man. 
The prophet Isaiah, referring to this supernatural event, 
declared that " they shall be all taught of God." These words 
were also quoted by our Saviour.* Again, Jeremiah (xxxi. 
33, 34) prophesied : " This is the covenant that I will make 
with the house of Israel after those days, saith the Lord, I 
will put my law in their inward parts, and write it in their 
hearts. And they shall teach no more every man his neigh- 
bour, and every man his brother, saying, Know the Lord; 
for they shall all know me from the least to the greatest." 
This prophecy is referred by the Apostle Paul to Christian 
times. To the same purpose also a prophecy of Joel, as 
quoted by the Apostle Peter on the day of Pentecost. 

This extraordinary event was also foretold by John the 
Baptist, when he declared that, while he himself baptized 
with water only, one should come after him who should 
baptize with the Holy Ghost and with fire. It was also 

* John vi. 45. 



THE NINE GIETS OF THE HOLY SPIRIT. 



25 



frequently intimated by our Saviour, and particularly in his 
last discourse to his Apostles immediately before his death, 
when he promised to send the Holy Ghost/ and again 
repeated before his ascension to heaven.f 

From the account given in the 2nd chapter of the Acts 
of the Apostles, some may be led to conclude that the only 
gift bestowed on the day of Pentecost was the ability of 
speaking a great variety of foreign languages. This, unques- 
tionably, was the gift chiefly displayed on that occasion ; for 
as it was obvious to the senses, and as there were many 
foreigners present who understood and spoke those languages, 
the reality of the supernatural endowment was instantly 
ascertained; and, consequently, it produced the greatest 
wonder and amazement. 

But if no other talent had been bestowed on the Apostles 
except the gift of languages, how could they have taught 
Chiistianity ; nay, how could they have known it themselves 
correctly, and clearly and completely? Christianity is too 
noble, too elevated, too pure and too perfect, to be a device 
of man. Had all the persons of genius and learning, who 
have appeared on earth since the world began, united their 
invention and knowledge and judgment together, they would 
never have produced so original and comprehensive, so bene- 
volent and consistent, and, we may add, so perfect a system 
as the Christian religion. Whence, then, did the Apostles 
(chiefly fishermen of Galilee) derive their knowledge ? How 
came it to pass that they surpassed in wisdom all the wise, 
all the learned, all the great men who had lived before them ? 
How came they to rise above the prejudices of their education 
and country ? How were they able to expound the plans of 
God, to instruct mankind in all their duties, and to give satis- 
factory proof of their Divine authority ? It is obvious, there- 
fore, that, besides the gift of tongues, many other qualifica- 
tions were necessary to enable them to spread the Christian 
religion ; and that these were possessed by the first teachers 
of Christianity in the most ample manner is evident from the 
New Testament. 

* John xiv. 26. f Acts i. 8. 



26 



LECTURE III. PART II. 



Fortunately there is one passage in the First Epistle to the 
Corinthians and 12th chapter, which gives us full and precise 
information of all the gifts of the Spirit which were possessed 
by the first teachers of Christianity. These, it appears, were 
nine in number, and are thus exhibited by the Apostle Paul : 
" For to one is given by the Spirit, the word of wisdom ; to 
another, the word of knowledge by the same Spirit ; to an- 
other, faith by the same Spirit ; to another, the gifts of heal- 
ing by the same Spirit. To another, the working of miracles ; 
to another prophecy ; to another, discerning of spirits ; to 
another, diverse kinds of tongues ; to another, the interpre- 
tation of tongues." 

1. The first and highest of the spiritual endowments is 
called u The word of wisdom." 

It is probable that this gift was peculiar to the Apostles. 
" To you," said our Saviour to his Apostles, " it is given 
to know the mysteries," or rather secrets, " of the reign 
of heaven." The Christian religion is called " the wisdom 
of God in a mystery;" that is, the wisdom which God 
had not till that time revealed. For the word "mys- 
tery" in Scripture does not mean incomprehensible, but 
something kept secret, though when disclosed it will be 
found not only intelligible, but plain and free from difficulty. 
Again, in the Epistle to the Ephesians (i. 8, 9), it is said " He 
hath abounded to us ward in all wisdom and prudence; 
having made known unto us the mystery of his will ; that 
in the dispensation of the fulness of times, he might gather 
together in one all things in Christ." Hence it appears, that 
by wisdom here is meant a complete acquaintance with the 
whole scheme of Christianity, its doctrines, its precepts, and 
the proper mode of publishing and diffusing it. The reason, 
probably, why this gift is called the word of wisdom, is, that, 
while sufficient information respecting Christianity was im- 
parted, there was communicated at the same time an ability 
to express that knowledge in the plainest and most appropriate 
words. 

The wisdom or superior knowledge which the Apostles 
possessed of the Christian religion is exhibited in the Epistle 



THE NINE GIFTS OF THE HOLY SPIRIT. 



27 



to the Romans, and in some of the other epistles. It is pro- 
bable that all the Apostles possessed it in a high degree, 
though the Apostle PauPs knowledge surpassed that of all 
the rest; especially regarding the plans of God concerning 
the Gentiles. It appears clear that, without any interview or 
preconcerted plan, all the Apostles taught the same things. 
It is evident also from the Epistle to the Galatians that Paul 
received no part of his Christian information from the other 
Apostles ; for he taught Christianity before he had any inter- 
course with them. Thus, when he met Peter and James and 
John, he disclosed to them what by Divine authority he had 
taught the Gentiles, and his views were approved, though it 
is not said that he got any instruction from them. It appears, 
also, that the Apostles were complete masters of all the know- 
ledge which they had received ; that is, their memory retained 
it, they clearly understood it, and were prepared at all times 
to communicate whatever portion of it was most suitable. 

2. The second of the gifts of the Spirit is the word of 
Knowledge. 

This gift is understood to consist in an acquaintance with 
the law and the prophets, and an ability to communicate that 
knowledge to others. This is quite distinct from the word 
of wisdom. The word of wisdom comprehended a com- 
plete knowledge of the Christian religion, with its doctrines, 
precepts and objects, and the mode of communicating it. The 
word of knowledge consisted of correct acquaintance with the 
Jewish dispensation. The first was a necessary qualification 
for propagating Christianity among Jews and Gentiles ; while 
the second seems to have been indispensable for the conver- 
sion of the Jews. The Mosaic dispensation was undoubtedly 
from heaven. The Jews accordingly received it with implicit 
faith, and were disposed to reject Christianity without exa- 
mination, as abrogating the rights and ceremonies enjoined 
by Divine authority. Here then was a difficulty ; for they 
concluded one revelation could never be opposed to another. 
It was, therefore, necessary to show from the law and the pro- 
phets that the Jewish dispensation was preparatory, and that 
the Christian was a continuation and completion of the plan 



28 



LECTURE III. PART II. 



commenced under Moses ; while the ceremonial law was to 
be repealed, as no longer consistent with the state of the 
world, and the expanding plans of God. 

That the Apostles had correct knowledge of the Law and 
the Prophets, and could show the connection between the two 
dispensations, is evident from their writings. The discourses 
which are recorded in the Acts of the Apostles are sufficient 
specimens. The speech delivered by Peter to the Jews on 
the day of Pentecost, the discourse of Stephen contained in 
the 7th chapter, and that of the Apostle Paul at Antioch in 
Pisidia, are instances of the exercise of the word of know- 
ledge. "We may add that almost the whole Epistle to the 
Hebrews affords a remarkable example. 

3. The third gift mentioned was Faith. 

There cannot be a doubt that faith, as a gift of the Spirit, 
is different from faith in Jesus. We have reason to believe 
that none of the gifts of the Spirit were bestowed on any 
except Christians. Therefore faith in Jesus must have pre- 
ceded faith as a gift of the Spirit. 

It is evident that the two gifts already mentioned, the 
word of wisdom and the word of knowledge, would have been 
defective, unless accompanied by a power of distinguishing 
the knowledge imparted by the Holy Spirit from that which 
proceeded from the natural operation of their own minds ; 
and unless also the most unhesitating confidence had been 
placed in this distinction. Accordingly we find instances in 
the Apostle Paul's writings, in which, at one time, he affirms 
that he is speaking from inspiration, and, at another time, 
from, the exercise of his own judgment. Now the power by 
which this distinction was made, might with great propriety 
be termed faith ; for faith is a distinguishing characteristic of 
the principle by which man receives inspired truths. Again, 
faith is mentioned as being necessary to the performance of 
miracles. " If ye have faith as a grain of mustard seed, ye 
shall say to this mountain, Remove hence to yonder place, 
and it shall remove/' In this case faith is not belief in Jesus, 
but belief that miracles should instantly follow the command 
which God would authorize them to issue. Now it is not 



THE NINE GIFTS OF THE HOLY SPIRIT. 



29 



probable that the Apostles and disciples had the power of 
working miracles according to their own judgment or inclina- 
tion, otherwise we should conclude that Paul would not have 
left Tropin m us sick at Miletus. It agrees better with the 
tenor of the New Testament to infer, that they were directed 
by some supernatural suggestion. It is clear, too, as far as 
we are enabled to judge, that the power of performing mira- 
cles was never abused. The proper conclusion then is, that 
miracles were performed only when they were directed by the 
Almighty . 

Upon the whole it appears that faith, as one of the gifts of 
the Spirit, included two powers : 1st, that of distinguishing 
with precision and perfect confidence, in consequence of 
supernatural evidence, the knowledge communicated by the 
Holy Spirit; 2nd, that of discerning with certainty, on 
whom it was proper to perform a miracle. For in the nature 
and species of miracles displayed, there was a systematic 
wisdom which could proceed only from the Supreme Being. 

4. The fourth gift of the Spirit is called " The gift of heal- 
ing," because the miracles which were performed by the first 
Christians, consisted chiefly in curing diseases, or restoring 
the dead to life. Their miracles were, therefore, limited to 
a narrower range than those of our Saviour, which extended 
to all the departments of nature. Still they were, like those 
of their Master, of a benevolent nature, 

5. The fifth gift is denominated "the power of working 
miracles." But the power of curing diseases, already men- 
tioned, consisted in working miracles. Are we to suppose, 
then, that what is called two gifts formed only one. Be 
assured there is no confusion, no want of clearness and pre- 
cision, in the New Testament. The words in the original 
evidently refer to the power of conferring supernatural en- 
dowments upon others. This was most astonishing power, 
and it filled Simon Magus with so strong a desire to possess 
it, that he offered money to the Apostles to induce them to 
bestow it. It seems to have been, in a great measure, pecu- 
liar to the Apostles; for there is no instance mentioned of its 
being exercised or possessed by any other Christians, except 



30 



LECTURE III. PART II. 



in the case of Ananias, at Damascus, when he baptized Paul. 
It is probable, also, that it was to this gift our Saviour 
referred, when he said to his Apostles : " He that believeth on 
me, the works that I do shall he do also, and greater works 
than these shall he do, because I go to my Father." 

We are not, however, left at liberty to suppose that the 
Apostles had a discretionary power to bestow such particular 
gifts of the Spirit on those whom they wished to favour. 
From ancient prophecies, and the declarations of the Apostles, 
and particularly from the 19th chapter of the Acts of the 
Apostles, it is evident that when any person was converted 
to Christianity, and was baptized, the Apostle, if present, 
might lay his hands on the convert and pray ; yet it was the 
Divine Being alone that imparted, or could impart, such gifts 
as were expedient. 

6. The sixth of the gifts of the Spirit is called Prophecy. 
The word prophecy in our language, signifies the foretelling 
of future events, but the original term comprehends a great 
deal more. It signifies declaring the will of God for the 
benefit of man. The gifts of the Spirit, called the Word of 
Wisdom and Knowledge, conveyed general views of the 
Christian religion, and correct notions of the law and the 
prophets; but as these endowments were not bestowed on 
every person employed in teaching, this gift of prophecy was 
necessary to direct or suggest what should be said on par- 
ticular occasions. The Apostle Paul defines what he means 
by prophecy. "He who prophesieth speaketh to men for 
edification, and exhortation, and consolation." 

The persons called prophets were not so well fitted to 
spread Christianity in new countries, as in carrying it on 
where it was already introduced. They appear to have been 
the public teachers in the churches, who prayed and taught 
by inspiration. This gift was absolutely necessary for new 
converts, in the absence of the Apostles, and before the books 
of the New Testament were published. 

7. The seventh gift of the Spirit is called " discernment of 
spirits," or, what expresses the meaning more distinctly, the 
discernment of spiritual gifts. 



THE XIXE GIFTS OT THE HOLY SPIRIT. 



31 



That spiritual gifts would be the object of admiration and 
envy, is evident from the proposal of Simon Magus to buy 
with money the power of conferring them. We have reason, 
therefore, to believe, that many designing persons would pre- 
tend conversion to Christianity from fraudulent motives, or 
would counterfeit the gifts of the Spirit, in order to exercise 
influence over the minds of credulous persons. To prevent 
all attempts at deception from being successful, the wisdom 
of God provided this extraordinary safeguard, by which, in an 
instant, the real gifts of the Spirit could be distinguished 
from those which was merely pretended. 

There was also a second purpose of great importance for 
which the discernment of spiritual gifts was requisite. It 
was necessary in every church where the gifts of the Spirit 
were conferred, that there should be some persons who knew 
correctly the gifts of each individual, in order that they might 
select for every office the persons best qualified. It appears 
to have been in this way that Paul and Barnabas, who were 
not original Apostles, were appointed to their special mission. 
We may infer, also, that it was by this gift, that Peter and 
James and John were enabled to perceive the grace which 
was given to Paul, and which induced them to give him the 
right hand of fellowship. 

8. The eighth gift conferred by the Holy Spirit, was the 
ability of speaking a variety of languages which they had 
never learned. This was indeed an extraordinary endowment. 
It displayed a knowledge of words, a strength of memory, 
and a fluency of speech scarcely conceivable. It was abso- 
lutely necessary to the rapid diffusion of the Gospel. For, if 
the first Christians had been obliged to acquire by study the 
languages by which they conveyed their Divine intelligence, 
their whole life would have been insufficient for the arduous 
task. But, by receiving this gift direct from heaven, they 
were instantly qualified to convey the truths of Chiistianity 
among all foreign nations. 

9. The ninth and last gift was the ability to translate with 
readiness and accuracy from one language into another. 
This talent was indispensable, in order to make the first 



32 



LECTURE III.- — PART II. 



Christians acquainted with the Scriptures of the Old Testa- 
ment, which were written in a language no longer spoken 
and no longer understood by the Jews. It was requisite, 
also, to qualify the sacred writers of the New Testament to 
translate with perfect precision the discourses of our Saviour 
from the Syro-Chaldaic, in which he spoke, to the Greek, in 
which they wrote. Such were the wonderful qualifications 
which God bestowed for the sublime and beneficent office of 
diffusing the Christian religion among the nations. There is 
a high degree of probability, amounting almost to certainty, 
that one or more of the gifts of the Spirit were imparted to 
every convert to Christianity immediately after baptism. 
Nor can it be doubted that all the nine gifts were possessed 
by the Apostles, because they were appointed the chief in- 
structors, and intended to direct and superintend what was 
done by others. What a wonderful change ! What astonish- 
ing elevation to fishermen of Galilee ! Even to the time of 
the ascension of their Master, they remained ignorant, pre- 
judiced, led by a grovelling ambition which induced them to 
pant after worldly power and greatness. But when the day 
of Pentecost arrived, and the gifts of the Spirit descended 
upon them, they became the wisest, the most learned, the 
most eloquent, the most enlightened of men. They were 
acquainted with the plans of God, the nature, rank, character, 
and attributes and actions of Jesus; the purposes of his 
descent to earth, of his death, resurrection and ascension. 
They knew the whole system of Christianity; they under- 
stood, could quote and apply with judgment, every part of 
the Old Testament. They worked miracles, they cured all 
diseases, and, what was never before seen upon earth, they 
were empowered by imposition of hands and prayer, to com- 
municate the gifts of the Spirit to others. Every selfish 
attempt to deceive them was instantly detected and punished, 
They could speak all the languages of the civilized world, or 
wherever Christianity was disseminated ; and could do what 
had never been done before ; they could give a perfect trans- 
lation of the Old Testament, and of our Saviour's discourses, 
without losing anything of their spirit, or meaning, or beauty. 



THE NINE GIFTS OF THE HOLY SPIRIT. 



33 



Need we be surprised that success uniformly attended 
them. They went forth in the name of the Lord, with 
boldness and ardour and energy, and established the 
Christian religion in all the cities of the Roman Empire. 

Towards the end of the 12th chapter of the first Epistle 
to the Corinthians, we are furnished with the names of the 
offices corresponding to the nine supernatural gifts. And 
God hath set some in the church : first apostles, secondarily 
prophets, thirdly teachers; after that miracles or rather 
dispensers of gifts ; then gifts of healing, helps, or persons 
qualified to conduct public worship; then governments, or 
rather directors, namely, those who possessed the faculty of 
discerning spiritual gifts ; and lastly, diversities of tongues. 

Thus the Christian Church during the Apostolic times, 
was under the immediate superintendence and direction of 
heaven. Everything, therefore, connected with it, was 
arranged and regulated in the most admirable manner, for 
the purpose of spreading and establishing the Christian 
religion, of enlightening the world with invaluable knowledge, 
improving it in the purest principles, and in the most dignified 
habits, as well as in the most amiable dispositions. 

But these extraordinary endowments were intended merely 
to introduce and establish Christianity on a solid foundation. 
"When this object was accomplished, they ceased and dis- 
appeared, because they were no longer necessary. For the 
Scriptures of the New Testament were completed before the 
end of the first century ; and undoubtedly they contain all 
the Divine knowledge communicated by inspiration, which 
was necessary for the edification and improvement and 
salvation of man. No additional revelations have been given 
since that period. Again, as the proofs of the Divine origin 
of Christianity still remain recorded in the Books of the New 
Testament, and are still sufficient for the purpose, no new 
miracles were requisite. 

When all these extraordinary gifts ceased, and the offices 
connected with them, how was Christianity to be preserved 
and taught ? It was preserved in the Books of the New 
Testament, and it was to be taught by those who studied 

VOL. I. D 



34 



LECTURE III. — PART II. 



and understood and translated the sacred volumes from the 
original languages. By ardour and perseverance we may- 
attain the high knowledge which was possessed by the 
Apostles, and communicated to them by inspiration. It is 
open, it is accessible to us. It will enliven and guide us by 
its heavenly light ; it will make us approach the resemblance 
of the Apostles ; nay, more, it will teach us to imitate the 
Lord Jesus himself. 



LECTURE IV. 



ADDRESS OF PETER TO THOSE WHO WITNESSED THE EXHIBITION 
OF THE GIFTS OF THE HOLY SPIRIT AT JERUSALEM ON THE 
DAY OF PENTECOST. 

Acts ii. 14. 



Contents : Changed character of Peter — He divides his audience into two 
classes, native and foreign Jews — He tells them that the extraordinary- 
manifestations which had astonished them, arose not from intoxication, 
but from Divine agency, and were proofs of the accomplishment of 
prophecies uttered by Joel and David respecting Jesus the Messiah — that 
the Apostles had been his attendants, and could attest the great actions 
and events of his life ; especially his miracles, his death, resurrection 
and ascension to heaven — that the supernatural gifts then displayed were 
proofs of his exaltation — Effects produced on the spectators and audience 
— Exhortation of Peter to repentance— Nature of repentance— To be 
baptized in the name of Jesus — Remission of sins promised— Could the 
Apostles forgive sin — Probable that one or more of the gifts of the Spirit 
was conferred on the first Christians — Their manner of life. 

While the respectable part of the crowd were perplexed 
and unable to explain the astonishing prodigy which they 
had witnessed, the ignorant and presumptuous, judging from 
their own narrow experience, ascribed the whole to the 
influence of intoxication. It was therefore expedient that 
one of the Apostles should vindicate his brethren from the 
false and injurious reproach, should explain the cause of the 
prodigy which had been exhibited, and give satisfactory proof 
that it was closely connected with the extraordinary personage 
who had been lately crucified at Jerusalem. Peter was the 
person who voluntarily assumed this office ; but he was 
undoubtedly directed by a suggestion of the Holy Spirit, 
while the other Apostles were disposed to acquiesce. 

d 2 



36 



LECTURE IV. — ACTS II. 14. 



This is the first public appearance of the Apostle Peter, 
and the first time that he made the bold attempt to address 
a numerous assemblage of his countrymen. He was naturally 
of an ardent temper, rather rash than prudent, and had greater 
confidence in his own firmness and courage than experience 
justified. He was, however, easily intimidated; for when 
charged by the servants of the high priest with being an 
attendant on Jesus, he shrunk with terror from the danger 
which he apprehended. Such had Peter been : behold now 
the same Peter, a few weeks after his pusillanimous conduct, 
exhibiting an astonishing display of wisdom and knowledge, 
far superior to what was possessed by all the learned scribes. 
He showed, too, a presence of mind, a courage and energy 
quite overpowering. Instead of disowning Jesus as his 
Master, or of attempting to conceal the connection, he 
speaks of him with the most profound respect, without 
betraying any symptom of fear or shame. 

He began by addressing the people as divided into two 
classes. The first, improperly rendered in our translation 
Men of Judea, were Jews who resided in foreign countries, but 
had then arrived for the purpose of celebrating the festival 
of Pentecost at Jerusalem. The second class are distinguished 
as persons who dwelt in Jerusalem. It was probably some 
of this untravelled class, who, not understanding the various 
languages which had been communicated by inspiration, had 
ignorantly mistaken the supernatural endowments for the 
effects of intoxication. The Apostle, aware that this rash and 
unfounded opinion could be easily confuted by the intelligent 
foreign Jews, thought it sufficient to remind them of the 
hour of the day — which was in the morning ; for the allusion 
to the early hour evidently implied that inebriety was deemed 
too scandalous, and therefore very unlikely to be practised 
by any Jews who had not lost all sense of decency and 
character. 

The Apostle next proceeds to give an explanation of this 
singular event which had produced such general perplexity 
and astonishment. Let us analyse and examine the discourse of 
Peter, and distinguish the different subjects which it contains : 



ADDRESS OF PETER. 



37 



1. From the 16th to the 21st verse inclusive, the Apostle 
quotes a prophecy of Joel, and applies it to the transaction 
which had just taken place. 

2. From the 22nd to the 24th verse inclusive, he gives a 
plain account of the character and life and death and resur- 
rection of Jesus. 

3. From the 25th to the 31st verse inclusive, he refers to 
a prophecy of David on the same subject. 

4. He affirms that he and his associates had been witnesses 
of the resurrection. — verse 32. 

5. He asserts that Jesus had ascended to heaven and had 
sent the Holy Spirit, which had produced the effects that 
then astonished the multitude. — verse 33. 

6. Lastly, he concludes by averring, that Jesus is the 
Messiah. — verse 36. 

Let us, then, review the discourse of Peter, following the 
divisions which we have now marked. 

1. The Apostle first quotes a prophecy of Joel, who is sup- 
posed to have lived eight hundred years before the birth of our 
Saviour. This prophecy is referred to the last days — a phrase 
which in prophecy usually denotes the Christian times. Thus 
the Apostle to the Hebrews says :* " God, who at sundry times, 
and in divers manners, spake in time past unto our fathers 
by the prophets, hath in these last days spoken unto us by his 
Son." Thus also Joel, as quoted by the Apostle: "And it shall 
come to pass in the last days, saith God, I will pour out of my 
Spirit upon all flesh, and your sons and your daughters shall 
prophesy, and your young men shall see visions, and your old 
men shall dream dreams ; and on my servants and on my 
handmaidens I will pour out in those days of my Spirit, 
and they shall prophesy." Here is a clear prediction, that 
in the last days, or Christian times, the Spirit of God should 
be poured out on persons of different age and sex, old and 
young, men and women. Next the prophecy points out some 
of the attending circumstances. " And I will show wonders in 
heaven above, and signs in the earth beneath, blood and fire, 



* Heb. i. 2. 



38 



LECTURE IV. ACTS II. 14. 



and vapour of smoke ; the sun shall be turned into darkness 
and the moon into blood, before that great and notable (or 
terrible, as it is in Joel ii. 30, 31,) day of the Lord come." 
These grand and striking metaphors are generally used by 
the prophets when they describe revolutions. Now there 
never was so important a revolution as that which was 
produced by the introduction of the Christian religion. By 
the great and notable, or terrible, day of the Lord, is evidently 
meant the destruction of Jerusalem, and the consequent 
dismal calamities which befel the Jews. This event fixes the 
period of the fulfilment of the prophecy. Therefore the gifts 
of the Spirit were to be poured out previously to the destruc- 
tion of Jerusalem. The Apostle proceeds with his quotation 
of the prophecy (v. 32) : " And it shall come to pass, that 
whosoever shall call on the name of the Lord shall be saved." 
Most expounders of the Scriptures suppose that the word 
saved refers to future misery. Others believe that it relates 
to the great and terrible day of the Lord previously men- 
tioned, and that it contains a promise of deliverance to the 
Christians at Jerusalem, who are said to have escaped from 
the calamities which then overwhelmed the Jewish nation. 
The proof which Peter brought from prophecy is conclusive 
and satisfactory; that the gifts of the Spirit were to be 
bestowed on the first Christians in a new and extraordinary 
manner ; not confined, as formerly, to a few individuals who 
appeared singly in an age, but extending to persons of every 
description, of both sexes and different ages. That prophecy 
was fulfilled on the day of Pentecost, to the irresistible con- 
viction of all unprejudiced minds. 

2. The Apostle next reminds his audience of facts which 
he affirms were well known to them, — that Jesus of Nazareth 
had demonstrated by the miracles which he performed that 
he was sent by God, — and appeals to themselves as witnesses 
of those miracles. He then declares that, though the J ews 
had apprehended him, and unjustly crucified him, yet it was 
with the fore-knowledge and determinate counsel of God that 
he gave himself up to death. For let it be remembered that, 
unless Jesus had voluntarily submitted to the plots of the 



ADDRESS OF PETER. 



39 



Jews, they never could have apprehended and put him to 
death. 

The determinate counsel of God here mentioned does not 
then mean that the Jews were placed under the necessity of 
acting as they did : for to say so would be to declare that 
God might be the author of evil. It denotes nothing more 
than, what we know to be a fact, that Jesus with the appro- 
bation of his Heavenly Father yielded to the sufferings which 
the passions of the Jews had prompted them to inflict. 

After reminding them of what they knew too well, the 
Apostle next informs them of facts, with which it is probable 
they were imperfectly acquainted. The first fact he mentions 
is the resurrection of Jesus. Thus as the chief priests and 
scribes had circulated the report that his disciples had stolen 
his body from the tomb, and as the disciples seemed to have 
lived in seclusion from the death to the ascension of their 
Master, it is not improbable that the reality of his resurrec- 
tion was unknown to the great body of the Jews. For though 
they might have received a report of the extraordinary event, 
yet as Jesus was not openly seen in Jerusalem, and as his 
followers had retired from that city, a mere rumour, unsup- 
ported by proper evidence, and followed by no public mani- 
festations, would speedily pass away. Now was the time, 
therefore, to state distinctly the fact that Jesus] had risen 
from the dead. 

3. Then the Apostle shows from prophecy that the resur- 
rection of Jesus formed a part of the plan of God ; for it had 
been predicted in the book of Psalms. It is quite evident, 
however, that this prophecy would never have been applied to 
our Saviour, if the coincidence had not been pointed out by 
an inspired person. For though there are many prophecies 
which may be explained by the exercise of judgment, others 
are more difficult ; but the moment they are applied by one 
in whom we confide, the coincidence appears evident. One 
expression in the prophecy requires explanation. The word 
translated hell ought to be rendered hades, the supposed region 
of the dead — of the good as well as the bad — according to 
the opinion which prevailed in ancient times among Jews as 



40 



LECTURE IV. — ACTS II. 14. 



well as Gentiles. The prophecy seems to be spoken of David 
in his own person, yet the Apostle shows that it could only 
be applied to himself as typifying or representing Jesus of 
Nazareth, who had actually risen from the dead. Thus the 
Apostle proves from prophecy a second important point — that 
the Messiah after death was to be restored to life and to 
become a king. 

4. The Apostle, having distinctly quoted and explained the 
prophecy of David respecting the resurrection of Jesus, boldly 
declared that he and the whole disciples present who were 
endowed with the gifts of the Spirit were witnesses of the 
accomplishment of the prophecy. They were all able to attest 
that they had seen Jesus after his resurrection ; for they had 
taken care to prevent deception, by assuring themselves that 
it was not a spirit or a vision that appeared to them, nor 
any one personating the appearance and character of the 
Master. They could declare that they had several interviews 
with him after his resurrection, during , which they had the 
best opportunities of ascertaining his identity, and of satisfy- 
ing themselves on every questionable point. 

5. The Apostle next communicated information on a sub- 
ject which must have excited the curiosity of the audience. 
What became of Jesus after his resurrection ? Was he still 
on earth that they also might see him ? Or if he had left the 
world, whither had he gone? These are questions which 
must have occurred to the hearers as requiring a prompt and 
satisfactory answer. The Apostle, therefore, assured them 
that Jesus had left this world, and was exalted, not (as in our 
translation) by, but to, the right hand of God. The Apostle 
could firmly declare that he and his associates had seen him 
ascend to heaven from the Mount of Olives, and that they 
had followed him with their eyes as he mounted upwards 
till a cloud concealed him from their view. 

The Apostle then, as a proof of his ascent to heaven, asserts 
that the extraordinary knowledge of languages, which had 
excited the astonishment of the people, had been communi- 
cated from heaven, or as the Apostle has expressed himself, 
" Therefore being exalted to the right hand of God, and having 



ADDRESS OF PETER. 



41 



received from the Father the Holy Ghost which was promised, 
he hath shed forth this which ye now see and hear." From 
the word see as well as hear, it is evident that some- 
thing on that occasion was conspicuous not merely to the 
ears but to the eyes of the multitude. This leads to the con- 
clusion that the tongues or flames of fire, which surrounded 
each when the gifts of the Holy Ghost descended, continued 
to surround them for some time afterwards, in a similar 
manner as the face of Moses shone when he descended from 
Mount Sinai with the Ten Commandments, the second time. 

Verse 34. Lastly the Apostle quotes a prophecy of David, 
which he applies to the exaltation of Jesus": " The Lord said 
unto my Lord, Sit thou on my right hand, until I make thy 
foes thy footstool." In the Hebrew the words are, " Jehovah 
said unto my Lord," or ra'ther the Eternal — for Jehovah 
means He who is, or who exists at all times past present and 
to come. The meaning of the prophecy undoubtedly is, that 
Jesus will remain in heaven in his high and glorious state till 
his enemies, or all who persecute his pious disciples, are 
reduced to subjection, and that when that is accomplished 
his second coming will take place ; when it seems implied that 
all false religions shall be crushed, and genuine Christianity 
established. 

The conclusion, to which all that the Apostle had said 
justly and necessarily led, was, that Jesus was both Lord and 
Christ ; that is, the Lord to whom David alluded, and the 
Messiah of whom all the prophets bore witness. 

Such was the first discourse which Peter addressed to his 
countrymen, after he had been invested with the gifts of the 
Holy Ghost. We may observe that two of those gifts were 
called into action on this occasion, the Word of Wisdom and 
the Word of Knowledge. The Word of Knowledge is dis- 
tinctly exhibited in his clear exposition and just application 
of the prophecies of the Old Testament, and the Word of 
Wisdom is displa3 r ed in the knowledge which he discovers of 
the nature and plan and object of the Christian religion. 

Let us next direct our attention to the effect produced by 
this discourse. We are told the hearers were pricked to the 



42 



LECTURE IV. ACTS II. 14. 



heart, or overwhelmed with pungent grief and fear and re- 
morse. Why were they so affected ? What had Peter said to 
raise such strong emotions ? You will observe that, in speaking 
of J esus, he accused persons actually present, of apprehend- 
ing him, of nailing him to a cross and putting him to death, 
and, perhaps, many too, who exclaimed " Crucify him, Crucify 
him." Again, at the conclusion of his discourse, he repeated 
his terrible accusation. Is it not evident, then, that many of 
the hearers had been more or less guilty ? They had either 
taken an active part against Jesus, or they had urged, abetted, 
or approved of what had been done. By the display of the 
gifts of the Spirit, which they must have been convinced 
were supernatural, and partly also by the arguments of Peter, 
they were satisfied that J esus of Nazareth was indeed the 
Messiah. As a natural consequence they were filled with a 
deep sense of guilt and alarm, and exclaimed, " What shall 
we do ? Peter without hesitation instantly replied (ver. 38), 
" Repent and be baptized every one of you in the name of 
Jesus Christ for the remission of sins ; and ye shall receive 
the gift of the Holy Ghost." 

We may observe that before admission to baptism, re- 
pentance was required. There can scarcely be a doubt the 
word "repentance" here has a special reference to those 
who had been accessory to the crucifixion of the Lord Jesus. 
It must at the same time be remembered that it is a very 
general term, and may comprehend an improvement of the 
whole character, intellectual principles as well as the moral 
feelings and conduct. It may, therefore, include the re- 
nouncing of false and pernicious opinions or prejudices, 
especially those respecting the Messiah as a worldly prince, 
as well as a continued effort to regulate the passions, to root 
out bad habits and to rectify what was amiss in the general 
conduct. For it is evident their false opinions of the 
Messiah, and the passions therewith connected, disqualified 
them for being members of the new dispensation which 
had just commenced. 

After making such profession of repentance of past sins, as 
well as of good resolutions of continued amendment in future 



ADDRESS OF PETER. 



43 



life, as satisfied the Apostles of their sincerity and permanent 
effects, they were to be baptised in the name of Jesus. But 
why is it not said also in the name of the Father and of the 
Holy Ghost. The answer probably should be, Because they 
already, as Jews, believed in God the Father, and from what 
they had now heard and seen, must consequently also believe 
in the supernatural gifts of the Holy Ghost as well as in the 
Lord Jesus. 

But the Apostle required his audience not only to repent 
and be baptized in the name of Jesus, but he intimated 
that this repentance and baptism were connected with the 
remission of sins. It may be asked, In what did this 
consist ? "Was it meant that there should be established by 
Divine authority an invariable connection for ever between 
baptism and forgiveness of sins. Such conclusion would not 
be better founded than if we were to make the assertion that 
baptism is always followed by communication of the gifts of 
the Holy Ghost. On the other hand, in all cases where the 
gifts of the Spirit were actually bestowed and clearly proved 
to be possessed and exercised, we may safely venture to 
believe that forgiveness of past sins was also granted. 

But it may also be inquired, Is there any authority in the 
Scriptures for believing that the Apostles had the power of 
forgiving sins ? Before attempting to offer a true and satis- 
factory answer, we should determine what is meant by 
forgiving sin. Must it not undoubtedly imply the removal 
of all the consequences of guilt, and, therefore, include every 
punishment or suffering therewith connected. Now, as it 
was God alone who united effects with causes, and conse- 
quently punishment with guilt, is it possible to believe that 
any created being can disjoin and separate them? At any 
rate, if any mere man claim such power, we are entitled to 
demand clear, indubitable proof of Divine authority. Our 
Saviour enjoins us to pray to our Heavenly Father in the 
prayer which he taught his Apostles : " Forgive us our 
sins," * reminding us at the same time of our obligation to 
forgive those who have offended us by being able to declare 

* Luke xi. 4. 



44 



LECTURE IV. ACTS II. 14. 



with a good conscience, that we also forgive every one who is 
indebted to us. Twice/ indeed, our Saviour assured indivi- 
duals of the forgiveness of their sins as a reward of faith. 
We allude to the case of the paralytic who was carried to 
our Saviour, and to the woman who expressed her gratitude 
by anointing his feet.* We find also the Apostle, in ver. 38, 
announcing the most unrestricted terms of forgiveness of 
sins to all without distinction who should repent and be 
baptized ; but we never read that he granted absolution to 
any individual in his own person, nor by his own authority. 
Still it may be truly affirmed that our Saviour personally 
declared to his Apostles after his resurrection, that whoseso- 
ever sins they remitted " should be remitted."f 

It would, however, be difficult to produce an instance in 
which they exercised so extraordinary a power. As in per- 
forming miracles they exercised no inherent power, but 
merely repeated certain words when the time or occasion for 
exhibiting a miracle was suggested, so all that was probably 
meant, and they seem to have understood it so themselves, 
was, they were empowered to declare to those who professed 
faith and were baptized that their past sins were forgiven. 
But in whatever way we understand the words addressed to 
them about forgiveness of sin, our love and veneration for 
truth compel us to say, that in the whole Scripture no example 
can be furnished, in which such power was ever delegated 
to any other individuals. In conclusion, we may venture to 
affirm, that no man can have an arbitrary power to forgive 
sin, because, as already observed, God has united causes and 
effects, sin and its consequences, by an inflexible chain which 
he alone can break. 

From various passages in the Acts of the Apostles some 
persons are of opinion that after a profession of faith and 
repentance accompanied by baptism, one or more of the 
extraordinary gifts of the Holy Ghost were usually conferred 
at the same time. This conclusion is drawn from the general 
unrestricted declaration, or rather promise, made here and 
in other passages. Thus, after they should obey his exhorta- 

* Luke v. 20 ; vii. 48. f John xx. 23. 



ADDRESS OF PETER. 



45 



tion, the Apostle assures them by adding, c( And ye shall 
receive the gift of the Holy Ghost." Besides, does not the 
phrase every one of you refer to the fourth and last clause of 
the verse, namely, the gift of the Holy Ghost, as well as to 
repentance, baptism, and remission of sin. 

We find (chap. x. 44), that even previous to baptism, the 
Holy Ghost fell on Cornelius, the Roman centurion, on 
his kinsman and near friends (ver. 24), even on all who were 
present, had heard the words of Peter, and believed their 
truth. We find, too, in the 19th chapter of the Acts, that 
the Apostle Paul met at Ephesus with twelve men, to whom 
he put the question, " Have ye received the Holy Ghost 
since ye believed V They replied, " We have not so much 
as heard whether there be any Holy Ghost." When in- 
formed that they had only received the baptism of John, the 
Apostle Paul instructed them and convinced them that the 
Messiah was already come. They expressed their belief and 
were baptized. Then, as if it had been his uniform practice 
in such cases, he laid his hands upon them ; and they spake 
with tongues and prophesied; in other words, they were 
endowed with the gift of languages, and with that called 
prophecy ; which consisted in the faculty " of speaking to 
men for edification and exhortation and comfort." *j b These 
two gifts it is expressly said were conferred on all the men, 
amounting to twelve. 

Besides what is recorded in this chapter, we are told that 
with many other words did the Apostle testify and exhort, 
saying, " Save yourselves from this untoward generation 
that is, escape from the corruption which prevailed among 
the J ews of that age by becoming Christians ; for that was 
the only way to be preserved from the calamities impending 
over the Jews, as it was also to enable them to escape the 
wrath to come. Without hesitation, three thousand acknow- 
ledged their faith in Jesus as the Messiah, and were baptized. 
They continued to associate, that is, both the apostles and 
their converts, in a religious, social, and friendly manner, 
hearing the instructions and seeing the miracles performed 

* 1 Cor. xiv. 3. 



46 



LECTURE IV. ACTS II. 14. 



by the Apostles. It is said, And the Lord added to the 
church (not such as should be saved, which is a mistake in 
our translation, but) the saved; for when men became 
Christians, according to the customary language of the New 
Testament, they were said to be saved, as in the original here, 
which has no words corresponding to should be. The prac- 
tice introduced at that time, of having things common, shall 
be considered under the 4th chapter. 

It is proper here to observe that the conduct of the day of 
Pentecost and the success attending it, furnish a proof of the 
fulfilment of the prophecy of Jesus addressed to Peter, when 
he said, " Thou art Peter, or Rock, and on this rock will I 
build my church ; and behold I give unto thee the keys of 
the kingdom of heaven."* 

In declaring that he would build his church on Peter, our 
Saviour intimated that Peter was the first of the disciples who 
truly believed and openly averred that Jesus was the Messiah, 
the Son of God ; and by adding that he gave to him the keys 
of the kingdom of heaven, he assures us that these were given 
to him as a reward for being the first of the Apostles who 
made this avowal. Accordingly we know that Peter did 
exercise the high and honourable office of opening the Chris- 
tian church to the Jews on the day of Pentecost, with 
the most ample and astonishing success. 

We know also that Peter was sent by Divine authority to 
Cornelius, a Roman centurion, who was a Gentile, when he 
and his friends and associates were converted to the Christian 
faith. As an additional proof that all this was done by the 
appointment of God, the new Gentile converts were imme- 
diately invested with the gifts of the Holy Spirit, and not 
by the laying on of hands, but in the same manner as the 
Apostles had been endowed on the day of Pentecost, — directly 
from heaven. 

* The kingdom of heaven here as in the Gospels, denotes the reign of 
heaven, or of the Messiah, or the Christian dispensation. 



LECTURE V. 

LAME MAN CURED. 
Acts iii. 1-11. 



Contents : Short summary of the preceding chapter — Peter and John visit 
the temple at the hour of prayer— A beggar lame from birth asks alms — 
Peter cures him— Cure instantaneous and complete without remedies 
applied — Evidently the effect of Divine power accompanying the words 
which Peter was directed to employ — Above the power of man— The 
Apostles and others who performed miracles received a suggestion in- 
structing them when it was proper to exercise the power committed to 
them. 

The sacred historian having in the preceding chapter given 
an account of the descent of the Holy Ghost on the hundred 
and twenty disciples who were assembled on the day of Pente- 
cost, and having described the effects produced on the minds 
of the inhabitants of Jerusalem and of the foreign J ews, he 
shows how Peter seized the opportunity of explaining the 
extraordinary events. For Peter had then become enlight- 
ened and fully qualified to expound to them the plans of God. 
He affirmed that the splendid talents exhibited by the dis- 
ciples afforded an instance of the fulfilment of ancient pro- 
phecy — that there was a striking connection between the 
bestowal of those supernatural gifts and Jesus Christ who had 
lately excited the wonder and astonishment of the Jews, and 
by the miracles which he had performed demonstrated that 
he was sent by God. Yet he had been condemned to the 
death of crucifixion ; and, what astonishes us Christians, his 
mere submission to what was thought to be disgraceful was 
deemed by the Jews a sufficient proof that he could not be 



48 



LECTURE V. ACTS III. 1-11. 



the Messiah ; nor even one commissioned by the Almighty. 
But Peter declared that he was delivered to his enemies " by 
the deliberate counsel and foreknowledge of God." It was, 
however, impossible that he could continue in the state of 
death. Accordingly David had foretold that the Messiah 
was to rise from the dead and to sit upon a throne, being 
exalted to the right hand of God, and had sent down from 
heaven the gifts of the Holy Ghost, of which the people had 
at that moment the most convincing evidence. This Divine 
manifestation, with the exposition given by Peter, had a most 
powerful and instantaneous effect. For three thousand on 
the same day declared their faith in Jesus as the Messiah, and 
joined themselves to the society of his Apostles. 

The sacred historian having thus in the former chapter 
described the first effects produced by the display of the gifts 
of the Spirit, and having particularly marked the gift of 
tongues, proceeds in this chapter to mention the exercise of 
another remarkable power — that of curing diseases by a 
word. 

We are first told that Peter and John went up together to 
the temple at the hour of prayer. We know from the Old 
Testament that it was the practice of Jews to offer up prayers, 
three times every day, namely, at nine in the morning, at 
noon, and at three in the afternoon. Thus David says in the 
55th Psalm, " At evening and morning and at noon will I 
pray and cry aloud." Daniel followed the same pious prac- 
tice, though resident at Babylon. Thus we read, ch. vi. 10 : 
" Now when Daniel knew that the writing was signed, he 
went into his house, and the windows of his chamber that 
looked to Jerusalem being open, he kneeled upon his knees 
three times a day and prayed, and gave thanks before his 
God." We see, then, that when absent from Jerusalem, it 
was the custom of the Jews to direct their faces to that city 
when they offered supplication to God. But when actually 
present in Jerusalem they attended at the hours of prayer at 
the temple. 

Peter and John observed the pious custom of their country- 
men; for though they were become Christians, they con- 



LAME MAN CURED. 



49 



tinned to worship God at the temple as formerly. They 
knew nothing of that unchristian spirit which prevents men 
from joining together in worshipping their mutual Benefactor, 
merely because they happen to differ on some inferior ques- 
tions ; yet it is certain that the new opinions of the Apostles 
were not only of the highest importance, but they differed 
more widely from the sentiments of their countrymen, than 
the opinions of Christians from one another. 

Peter and John entered the court of the temple by the east- 
ern and principal gate, called Beautiful ; because it was com- 
posed of Corinthian brass, which had a splendid appearance, 
and was much admired by the ancients. Whilst passing this 
gate, the Apostles observed a beggar, who was carried thither 
every day in order to solicit alms of those who were on their 
way to perform their religious service at the temple. This 
man had been so lame from his- birth as to be unable to walk, 
and consequently incapable of supporting himself by his own 
labour. He was, therefore, poor in the Scripture sense of 
the word ; which always means a person who from disease or 
infirmity cannot maintain himself. This man addressed Peter 
and John, and while at their desire he looked steadily at them 
expecting some mark of their bounty, Peter replied : " Silver 
and gold have I none, but such as I have give I thee : In 
the name of Jesus Christ of Nazareth, rise up and walk. - " 
The injunction was strange, for it seemed impracticable. Yet 
no sooner was it uttered, than the feet and ankle bones in 
which the infirmity resided became vigorous. Peter took 
him by the hand and helped him up, when he was instantly 
made sensible of the wonderful change which had been 
wrought on him. Delighted with the new faculty conferred 
on him, he could not resist the strong desire which he felt of 
trying every kind of motion, as standing, walking, and leap- 
ing, just as we see children do when they find themselves able 
to move from place to place for the first time. This extraor- 
dinary change was immediately noticed, and great numbers 
of people, who had seen and known him in his infirm state, 
gathered around, expressing wonder and amazement. 

1. Let us next review this miracle, not overlooking the 

VOL. I. e 



50 



LECTURE V. ACTS III. 1-11. 



previous state of the man, that his lameness was not recent 
nor arising from accident ; for he had been in the same hope- 
less state from his birth. The inability, then, was natural, 
and consequently incurable by the skill of man. His former 
state was well known to many present, indeed to all who 
were wont to worship at the temple. Let it be remem- 
bered, too, that the infirmity was in a part of the body which 
could be seen ; for the Jews, like the other inhabitants of hot 
climates, were not accustomed to clothe their feet. 

2. The second thing that demands our attention was the 
cure, and the manner in which it was accomplished. He had 
been carried by others to the gate of the temple, because he 
was incapable of moving himself. But now his feebleness 
had disappeared, he became vigorous, possessed the full com- 
mand of his limbs, and could stand or walk or make any kind 
of movement. This relief, then, was sudden and unexpected. 
No sooner had Peter pronounced the words, " In the name 
of Jesus Christ of Nazareth, rise up and walk," than his limbs 
became sound and strong, and his greatest delight was in 
exercising them. The cure, too, was not partial but complete. 
In recovering from a debilitated state, the change when pro- 
duced by natural means is always slow and gradual, and 
therefore for weeks or months extremely imperfect. But this 
cure was completed in a moment. Not only was strength 
imparted, but, what is truly remarkable, the man who had 
never till that moment walked, acquired in an instant that 
kind of power over his movements which all other men attain 
only in a gradual manner. For not only was his infirmity 
removed, but a new habit was bestowed; for our ability to 
direct the motions of the body is a habit produced by custom 
and exercise. 

3. It will be proper next to consider the means employed 
by Peter to effect this wonderful cure. He did not act the 
part of a physician who prescribes remedies and waits an 
indefinite time for their effects. Nor did he act like those 
deceivers who pretend to cure diseases by fascinating the 
imagination and appealing to the credulity of the diseased. 
He employed neither remedies nor charms. He used merely 



LAME MAN CURED. 



51 



a few plain words, which every man could understand. To 
say in the name of Jesus Christ, is equivalent to the expres- 
sions, By the power of Jesus the Messiah. He did not then 
pretend that there was any power lodged in himself to work 
miracles. On the contrary, he acknowledged that the power 
which he had just exercised was delegated to him by Jesus 
of Nazareth who he maintained was the Messiah. 

On the whole, the miracle which had been performed on 
the lame man was distinguished by the most evident indica- 
tions of Divine power, wisdom and goodness. It was an 
effect which required the same kind of power which created 
man. For the imparting of strength and soundness to those 
limbs which had possessed none before, was, in fact, giving 
existence to qualities which had no existence before. Now 
this is the very idea that we affix to the act of creation. 
2. It was also an indication of Divine wisdom, for it was 
an admirable species of evidence to convince all honest and 
unprejudiced persons that the man who performed it was 
commissioned by God, and had some important message to 
communicate. 3. It was also an act of pure benevolence ; 
for it removed debility and incapacity, and bestowed strength 
and agility and ineffable delight. 

Having then considered the miracle performed on this 
occasion, we may direct our attention to questions which 
present themselves for our consideration. How did the 
Apostles know when to perform a miracle ? Or had they a 
discretionary power to perform any kind of miracle they 
might please, and at all times. 

It does not appear that they had the power of performing 
any kind of miracle they might please ; at least if we are to 
judge from the manner in which they usually acted; for in 
general their miracles consisted in the cure of diseases ; 
though there are one or two instances of punishments 
inflicted. We have reason also to believe that the maladies 
which were cured were of one particular class, and distin- 
guishable by certain undoubted marks. They were inve- 
terate and incurable by the skill of man. There is not a 
single instance to be found in the New Testament of a 



52 



LECTURE V. ACTS III. 1-11. 



miracle performed by Jesus or his Apostles which did not 
evidently surpass all the natural and acquired powers of 
man. This was, we know, the uniform opinion of all those 
who witnessed them. Even those scribes and pharisees who 
perversely ascribed the miracles of Jesus to the power of 
Beelzebub, undoubtedly believed that they exceeded the 
power of man. Of course it would be improper to expect 
the cure of any slight disease, which might confound their 
power with the skill of man. It may be noticed, also, that 
there is no example of a cure of any distemper peculiar to the 
rich, nor perhaps of any disease occasioned by luxury and 
dissipation. The disorders mentioned are such as are com- 
mon to all ranks and conditions. They exhibit another mark 
of distinction ; none of them were internal, or of that descrip- 
tion which cannot be discerned by the senses. On the con- 
trary, they all presented themselves to the eye by indications 
which could not be mistaken by persons even of the weakest 
judgment and of little observation. For they consisted of 
leprosy, blindness, lameness, a blasted or withered hand, 
madness, and even of restoring to life persons who had died. 
Such, then, was the class of miracles to which the Apostles 
seem to have adhered. And it is remarkable that though the 
first teachers of Christianity were scattered through the 
Roman Empire, yet they all performed the same sort of 
miracles. Hence we conclude that they were directed by 
Divine wisdom to the kind of miracles which it was proper 
for them to perform ; which were all of a benevolent nature. 

This conclusion will help us to answer the other question 
proposed : Did the Apostles and the other disciples who per- 
formed miracles determine, by the exercise of their own 
inclination and judgment, when it was proper to work a 
miracle, or Did they act on such occasion by a divine sugges- 
tion ? In answer we may justly say, that it is quite evident 
that the Apostle Peter had on the present occasion complete 
assurance that when he repeated the words, " In the name of 
Jesus Christ of Nazareth, rise up and walk/' the man would 
be enabled to rise up and walk. For no man in the posses- 
sion of a sound understanding would have seriously uttered 



LAME MAN CURED. 



53 



such expressions, unless he had firmly believed that the desired 
effect would immediately follow. But such firm belief he 
could not have had without a divine suggestion directing him 
to the object. This then was, in fact, an instance of the 
exercise of that gift of the Spirit which is called faith. For 
faith as a spiritual gift and as connected with the performance 
of miracles must have consisted in the assurance of a divine 
intimation respecting the proper time when they should per- 
form a miracle, the manner in which it was to be done, as 
well as the person selected as the object. 

The effect produced on the minds of the people by the 
miraculous cure of the lame man, and the speech of Peter on 
the occasion, was powerful; for, as we learn in the next chapter, 
no less than five thousand persons instantly declared their 
belief in the Christian religion. These seem to be in addi- 
tion to the three thousand who were converted on the day of 
Pentecost, and therefore the whole number now amounted to 
eight thousand Christians. 



LECTURE VI. 
peter's speech after curing a lame man. 

Acts iii. 12. 



Contents : — Peter disclaims any merit on account of the miracle — Says it 
was done to prove that God had glorified his Son Jesus — The nature of 
the cure exercised and displayed the faith of the lame man — Ascribes 
the guilt of the Jews, in being accessory to the death of our Saviour, to 
ignorance, which was a palliation, not a defence — Recommends repent- 
ance and conversion as a condition or qualification for pardon of their 
past Sins— Meaning of the word converted here — Translation of 19th verse 
amended — Three motives to reformation — The time when Christ shall 
return — The Apostle quotes the prophecy of the Messiah by Moses, who 
denounces those who should reject that great personage — After referring 
to other prophecies, finishes by declaring that the great purpose of the 
coming of the Messiah was to turn all the Jews from their iniquities. 

The miraculous cure performed by Peter on the man, who 
had been lame from his birth, was followed by all the conse- 
quences which such an event was calculated to produce. All 
who saw it were filled with wonder; and all who heard of 
it flocked to the spot, naturally anxious to examine the man 
on whom so astonishing a change had been wrought, as well 
as to gaze on the extraordinary being who possessed so 
wonderful a power. They accordingly crowded to Solomon's 
Porch, which consisted of a covered walk, supported by 
pillars, and situate on the east side of the Court of the 
Gentiles. 

On this as on the former occasion, the Apostle Peter took 
upon himself the office of accounting for what had happened. 
He began his address, saying, " Ye men of Israel, why 
marvel ye at this ? or why look ye so earnestly on us, as 



peter's speech. 



55 



though by our own power or holiness we had made the man 
to walk?" Peter thns declines to receive their admiration, 
and disclaims all personal credit from the miracle. For he 
indirectly tells them that it had neither been performed by 
any power inherent in the Apostles, nor had they been the 
agents or instruments employed, on account of any superior 
piety or holiness in themselves. On the contrary, the miracle 
had been performed, because God had glorified his Son Jesus, 
or exalted him to his right hand in heaven. For this is 
frequently the meaning of the word glorify, when applied to 
Jesus Christ. Thus, in the Gospel by John, it is said, " The 
Holy Ghost was not then given, because Jesus was not yet 
glorified. " Accordingly we know that it was not till ten 
days after our Saviour's ascension that the spiritual gifts 
descended from heaven on the disciples on the day of 
Pentecost. 

The Apostle then boldly accuses his countrymen of de- 
livering Jesus to Pilate, of rejecting him as the promised 
Messiah, and demanding his crucifixion, when Pilate, after 
examination, declared that he could find no evidence what- 
ever against him of any guilt. He states it as an aggravation 
of their injustice and cruelty that they disowned one who 
was supremely pure and righteous, and preferred to him 
Barabbas, who was both a robber and murderer. He adds 
another high qualification in the character of Jesus ; he was 
the prince of life. By this phrase is meant, one who goes 
before others and leads them to life ; that is, who directs to 
immortal life, both by precept and example. Yet, strange 
proceeding ! though he was the guide to everlasting life, the 
Jews conspired against him and accomplished his death ! 

He then assures them of the highly important fact, which 
probably they did not believe, that God had raised him from 
the dead. This truth the Apostles could confidently testify. 
For Jesus had repeatedly appeared to them after his resur- 
rection. 

The 16th verse might be rendered plainer and more unex- 
ceptionable by a little change in the arrangement. It is well 
known to the learned that the arrangement of words, in a 



56 



LECTURE VI. ACTS III. 12. 



sentence in the Greek language is different from what 
established custom permits in our own language ; and that 
no points or marks, for separating the clauses or distinguish- 
ing the parts of a sentence, were employed by the ancients. 
Taking due advantage of this knowledge, the 16th verse 
might be justly rendered otherwise. Thus, " In consequence 
of having faith in his name, he hath made this man strong 
whom ye see and know. Yea, his name, and the faith 
reposed in it, have conferred on him this perfect soundness 
in the presence of you all." The Apostle thus explains the 
cause or reason of the miracle. By name is meant power. 
Now the cure is said to have been performed in consequence 
of the man's faith in the name or power of Jesus, which was 
conspicuous. But it may be asked, How does the man's faith 
appear ? It appears in his efforts to rise up at the command 
of Peter, to stand, and walk, and leap, as it did also in the 
gratitude which he expressed to God. For it is said that he 
entered with the Apostles into the temple, walking and leap- 
ing and praising God. 

The Apostle charged those boldly who had been accessory 
to the death of Jesus, and who had declared with impre- 
cations, " His blood be upon us and on our children." But 
as a full view of their guilt might sink them in despair, he 
was willing to put the mildest construction on their conduct. 
Accordingly he ascribed it to ignorance : " Now, brethren, 
I wot that through ignorance ye did it, as did also your 
rulers." Are we to suppose, then, that ignorance is a com- 
plete vindication ? No, certainly. For there was not the 
shadow of proof against so pure a character. Besides, igno- 
rance, arising from prejudice, or pride, or impatience, or 
negligence, is itself an offence. All that the Apostle means 
is, probably, that the Jews did not believe and know that 
Jesus was the Messiah. But as this ignorance did not arise 
from want of evidence, they were still highly blameable. 

As the submission of Jesus, not only to death, but also to 
crucifixion, was considered by the prejudiced Jews as a suf- 
ficient disproof of his being the Messiah, the Apostle next 
asserted that God had now accomplished the prophecies, 



PETER/ S SPEECH. 



57 



formerly uttered by his servants the prophets, respecting the 
sufferings of Christ. It may be proper here to refer to the 
53rd chapter of Isaiah's prophecies, where the Messiah is 
represented as " a man of sorrows and the companion of 
grief; led as a lamb to the slaughter; taken off by an 
oppressive judgment, and smitten to death for the trans- 
gression of his people." It is said also by Daniel, that the 
Messiah was to be cut off, but not for himself. 

Ver. 19. The Apostle next recommends, to those who had 
been accessory to the death of Jesus, the duties especially 
incumbent on them. With this view he had laid upon them 
their heinous guilt, that they might be grieved and ashamed 
of their own misconduct. " Repent ye therefore," said he, 
" and be converted, that your sins may be blotted out, when 
the times of refreshing shall come from the presence of the 
Lord." Some observations are necessary on this verse. The 
original word employed here always signifies a complete and 
permanent change to the better, and might be rendered to 
reform. For the Apostle would not exhort his audience 
merely to cherish temporary grief or regret; for sorrow, 
when it is of the most unexceptionable kind, even when 
called godly, is declared to be valuable only when it is prac- 
tical, or, in the words of the Apostle, when it worketh refor- 
mation not to be repented of.* It was not enough, then, 
that they should be sorry for their guilt, or profess repen- 
tance; it was required of them that they should reform 
their principles, their passions, their dispositions, their whole 
conduct. 

But the Apostle urged his hearers not only to reform their 
lives, but to be converted. From this and similar passages 
some worthy and well-meaning men have drawn conclusions 
and adopted opinions respecting conversion which others 
think are not warranted by the word of God. They have 
asserted that all men without distinction, however pious and 
well trained from infancy, must undergo a change which they 
call by that name. Now the proper meaning of the word, 



* 2 Cor. vii. 10. 



58 



LECTURE VI. ACTS III. 12. 



conversion, is a change from a false to a true religion, or from 
a religion about to be repealed to one newly revealed, or 
from a life of sin to a life of purity. Of course those who 
have been trained up in true Christianity from their infancy, 
and have lived accordingly, cannot in that sense be said to be 
converted as Jews and heathens when they became Christians. 
It was, however, undoubtedly applicable to Peter's audience ; 
for they stood in need of a total conversion, or a complete 
change of character; their religious principles having been 
sadly corrupted and their morals debased. 

The rest of the verse points out the reasons and conse- 
quences of reformation and improvement. These are asserted 
to consist first in their sins* being blotted out. It may be 
asked, When would their sins be blotted out or forgiven ? It 
is quite evident, from many other passages of the New Testa- 
ment, that the forgiveness of converts took place when they 
first believed, or at their baptism, or, as some may think, it 
was then promised conditionally. This is undoubtedly im- 
plied in the exhortation of Peter exhibited in the last chapter, 
when he says, " Repent and be baptized every one of you, in 
the name of Jesus Christ, for the remission of sins. }> The 
remission of sins, then, accompanied baptism; but baptism 
was, in all cases, preceded by instruction arid faith, and a 
profession of repentance, which, if sincere, was the commence- 
ment of reformation. If any one should ask, What sins were 
forgiven at baptism ? — we answer, past sins only. But the per- 
sons baptized were, of course, at the same time engaged to 
enter upon a new life, and to persevere in holiness. 

It cannot be denied, however, that from the verse itself one 
would be led to conclude that the time, "when" the sins 
would be blotted out or forgiven, would be u when the times 
of refreshing shall come from the presence of the Lord." But 
the words rendered "when" should,* according to the original, 
be translated that, or in order that. Thus : in order that times 
of refreshing may come. This clause, then, contains additional 
motives for reformation and improvement : — the first, that 



* Oiru, ay. 



PETER* S SPEECH. 



59 



their sins would be blotted out ; the second, that times of 
refreshing, or rather tranquil times, should arrive. In other 
words, that God would bestow upon them a season of peace 
and happiness. A third motive for reformation and improve- 
ment is added in the 20th verse — u And he shall send Jesus 
Christ, who before was preached unto you." But as the word 
rendered preach in the New Testament generally signifies 
proclaim, the translation should rather be, And he will send 
Jesus, who was previously proclaimed among you as the 
Messiah. 

Here, then, is a promise that Jesus Christ will return to 
this world in person, and not figuratively, as some say. He 
was not, however, to return immediately, but to remain in 
heaven for a certain period, described in the words, "until 
the times of restitution of all things." The word translated 
restitution signifies in other passages accomplishment. The 
sense then is, that Jesus will remain in heaven till the accom- 
plishment of those prophecies contained in the Scriptures. 

Now the return of the Messiah, prophecy assures us, shall 
take place at a certain period, and after a series of events 
clearly and distinctly marked. 1. The restoration of the 
Jews to the land of their fathers.' 2. The fulfilment of the 
times of the Gentiles ; for our Saviour declares that Jerusa- 
lem will continue to be trodden down till the times of the 
Gentiles be fulfilled. But it is thought that these times will 
expire at the termination of 1260 years, and that these years 
commenced with the reign of Papacy. 3. At the same period 
Popery and Mohammedanism, and, as some think, Infidelity 
also, shall be overwhelmed and destroyed. Popery and Mo- 
hammedanism have already existed for more than 1200 years. 
Infidelity on a great scale travelled to us from neighbouring 
countries, and is at present very actively allied with Popery in 
opposing true Christianity. It behoves every good man to 
watch the signs of the times, to warn his children of the 
danger of immorality and infidelity and false religion, and to 
be ready to take his stand, when called upon, on the part of 
God and Christianity. 

Ver. 22. The Apostle knew well the profound respect 



60 



LECTURE VI. ACTS III. 12. 



which the Jews bore to Moses, and therefore quotes his cele- 
brated prophecy of the Messiah. Our Saviour had said to the 
Jews : " Had ye believed Moses ye would have believed me, 
for he wrote of me." It was easy to discover the fulfilment 
of the prophecy of Moses in the person of Christ ; for it was 
evident that Jesus was a prophet like to Moses, that he gave 
laws, that he performed miracles. Indeed, it was not diffi- 
cult to see that he was superior to Moses. 

The Apostle then adds the denunciation of Moses against 
those who should reject this great prophet. Moses represents 
the Almighty as expressing himself in these words : " And it 
shall come to pass that whoso will not hearken unto my 
words which he shall speak in my name, I will require it of 
him." The Apostle Peter explains these words by using very 
emphatical terms, when he says, " Every soul which will not 
hearken to that prophet, shall be destroyed from among the 
people." Had the Apostle meant to assert that those who 
rejected the Messiah should perish, he would have merely 
used the word destroyed, and omitted the words from among 
the people. But his evident intention was to declare that 
those who rejected the Messiah should be cut off from his 
people ; in other words, should cease to form any portion of 
the peculiar people of God. For nothing is more certain than 
the fact that the Jews, though removed from their ancient 
land, and deprived of all their superior advantages, still sur- 
vive, but are no longer God's peculiar people. 

The Apostle then goes on to show that not only Moses, but 
other prophets, had also foretold the coming of the Messiah ; 
adding, that in the seed of Abraham all the nations of the 
earth should be blessed. He next informs his hearers that 
God had sent his Son Jesus to bless the Jews, and that this 
blessing was to consist in turning every one of them from 
their iniquities. 



LECTURE VII. 

PETER AND JOHN IMPRISONED. 
Acts iv. 1-19. 



Contents : — Peter and John apprehended while declaring to the people the 
resurrection of Jesus — Whether the word salvation here refers to the 
miracle, or to the general doctrine on that subject — The Court surprised 
at the bold conduct of the two Apostles, compared with their appear- 
ance —Discovers that they had been attendants of Jesus — At a private 
Consultation they acknowledge the reality of the miracle— They warn, 
threaten and dismiss them — Concluding Observations. 

In this chapter we come to a very interesting event in Sacred 
History. It is the first public appearance of the Jewish 
rulers after the crucifixion of Jesus. We are therefore na- 
turally led to mark their behaviour, when they were compelled 
to review their own criminal conduct. They had, indeed, 
gratified their envy and revenge by the active part which they 
took in accomplishing his death, and no doubt expected that 
his doctrines and influence over the people would soon cease 
and be forgotten. They must have been much alarmed at 
the extraordinary report of the Roman soldiers who had been 
employed to watch the sepulchre of Jesus, asserting the 
descent from the clouds of a celestial being with a counte- 
nance like lightning, and raiment white as snow, the removal 
of the massy stone which shut up the entry to the monu- 
ment, and the disappearing of the body of Jesus. They had 
attempted to stop the circulation of these wonderful facts, by 
bribing the soldiers to conceal them and to spread the impro- 
bable rumour that the disciples of Jesus had stolen his body 



62 



LECTURE VII. — ACTS IV. 1-19. 



while they, forgetting their duty as soldiers, and the punish- 
ment to which they exposed themselves, had slept on guard. 
How far the chief priests and scribes had succeeded in check- 
ing the report of the resurrection of Jesus for a time we are 
not informed. But, so strong in human nature is the desire 
of telling and repeating anything supernatural, it is more 
than probable that many of the soldiers would be unable to 
restrain themselves from telling the extraordinary things they 
had seen. 

Fifty days had elapsed after the resurrection of Jesus, yet 
no additional intelligence had been received of him by the 
rulers and the great body of the people. Tor though he had 
risen from the dead, instead of shewing himself publicly in 
Jerusalem, he confined himself to a few private interviews 
with his disciples. It is not, therefore, probable that the 
chief priests and scribes knew anything of these men after 
the death of their Master, or expected ever to hear of them 
again. 

What then must have been their consternation and con- 
fusion, when they were informed that the followers of the 
person whom they had crucified had publicly appeared in 
Jerusalem in an extraordinary character, speaking with 
facility all the languages of the civilized world, performing 
wonderful miracles, and addressing the people with an elo- 
quence and a courage that had excited universal admiration. 
How must they have been overwhelmed when they learned 
that these men asserted everywhere, openly and boldly, that 
Jesus was actually raised from the dead, and that he was the 
great prince Messiah whom the Jewish nation had longed 
with ardent expectation to see ! 

No sooner had the Jewish rulers heard the astonishing 
tidings, than they instantly resolved to seize the Apostles. 
So impatient were they, that they could not wait till their 
officers should arrest them, but eagerly went in person. 
They consisted of priests, the captain of the temple, or com- 
mander of the temple- guard, and Sadducees. The priests, 
commonly called chief priests, were probably the heads of 
the twenty -four courses into which the officiating priests at 



PETER AND JOHN IMPRISONED. 



63 



the temple were divided. The commander of the temple- 
guard was next in rank to the high priest, and had under 
his command a body of Levites, whose province it was to 
guard the temple. The Sadducees consisted chiefly of men 
of wealth who disbelieved a future state. Both priests and 
Sadducees were offended; the priests, because the Apostles 
presumed to act as public teachers, an office which they seem 
to have appropriated to themselves; and the Sadducees, 
because the Apostles affirmed the resurrection of Jesus 
Christ. We see, then, that those who had been accessory 
to the death of J esus were so embittered with anger and 
disquietude, and perhaps fear, that though it was evening 
when they heard of the movement of the disciples, they 
apprehended them instantly and shut them up in prison, 
though they could not examine or try them till the ensuing 
morning. 

Next day, accordingly, the Sanhedrim, or great National 
Council of the Jews, consisting of seventy elders or rulers, 
assembled, with the high priest at their head as president. 
The high priest mentioned here, is called Annas, whereas we 
know Caiaphas was high priest when Christ was crucified a 
few weeks before. The most probable explanation is, that the 
Romans made an annual election of a high priest, and that it 
took place immediately after the passover. In Luke's gospel 
(chap. iii. 2) Annas and Caiaphas are both called high priests. 
To account for this expression, we must either suppose that 
individuals retained the name of high priest after they had 
been deprived of the office, or that one of these persons was 
the deputy of the other, or that one of them had resigned 
or been dismissed, and the other had succeeded him. 

Besides Annas and Caiaphas, there were assembled on that 
occasion John and Alexander, persons undoubtedly of dis- 
tinction, though not further noticed. There were also present 
others, who are said to be kindred of the high priest, that is, 
persons of the pontifical order, or closely connected with the 
high priest. 

The Sanhedrim being convened, Peter and John were 
brought from prison and placed before them. Never was a 



64 



LECTURE VII. ACTS IV. 1-19. 



more interesting moment. Remember that this was the first 
opportunity taken by the priests and scribes of investigating 
the report of the resurrection of Jesus, and of ascertaining 
whether any fraud had been committed by the Apostles. 
Those men had been at much pains to establish the belief of 
the rumour which they had themselves raised, — that the 
Apostles had stolen the body of their Master from the sepul- 
chre. Now was the time to sift the whole matter, to bring 
forward their evidence, and to prove the guilt of the Apostles. 
But they durst not produce the Roman soldiers to confess 
that they had fallen asleep while on guard — a crime that 
would have incurred death, — or to assert so improbable a 
story as that a numerous body of men could have fallen 
asleep at the same instant, and at the same time pretend to 
give evidence of what happened when they were asleep. 
Nor did they venture to examine the Apostles respecting the 
resurrection of Jesus. The only question they asked was, 
By what power or by what name they had cured the lame 
man ; or, as according to the idiom of our language it might 
be expressed, By what means or by whose power was the 
lame man enabled to walk. Here we see that the cure was 
so thoroughly known, that it was not doubted. We perceive 
also, that it was not supposed to be done by their own in- 
trinsic power ; for the words by what name evidently insinuate 
the belief that it was accomplished by derived power. 

The Apostle who replied to the question was Peter, either 
because he was elder than John, or, more probably, because he 
was directed by a special impulse of the Spirit, which, at the 
same time, suggested what was proper to be said. What a 
wonderful contrast is here presented between Peter when, a 
few weeks before, he disowned his Master from a pusil- 
lanimous fear of the high priest's servants, and the same 
man who now, in the presence of the high priest himself, 
and the Jewish Sanhedrim, fearlessly acknowledged his 
connection with Jesus. Now he makes no evasion, attempts 
no concealment, but declares in the plainest terms, that the 
miracle, about which he was questioned, was done in the 
name or by the power and authority of him who they called, 



PETER AND JOHN IMPRISONED. 



65 



by way of reproach, Jesus of Nazareth, the same Jesus whom 
they had crucified, but who had been restored to life. The 
Apostle then quotes a passage from the 118th Psalm, ver. 22, 
which had been applied by Jesus to himself a little before his 
death, in the presence of the chief priests and Pharisees : 
"The stone which the builders rejected has become the head 
of the corner." 

Ver. 12. " Neither is there salvation in any other; for there 
is none other name under heaven given among men whereby 
we must be saved." That the common interpretation put 
upon those words is agreeable to Scripture is true ; and 
that the doctrine, supposed to be contained in them, is found 
in many other passages, is undeniable. No Christian can 
doubt that the salvation proclaimed in the Gospel is ob- 
tained only by or through Jesus Christ. But a doctrine 
may be true and even fundamental, and yet the supposition 
that it is contained in a particular passage may be erroneous. 
Thus, had the whole passage been uniformly rendered, that 
is, the same Greek words by the same English words from 
the beginning to the end, the sense extracted would have 
been different. Accordingly, if the present version of the 
9th verse is to remain, which refers solely to the removal of 
the lame man's disability to walk, and to the divine bestowal 
of health and strength, then the 12th verse should be made 
to coincide with it. Thus, " None else possesses the power 
of healing ; for there is no other name under heaven given 
among men whereby we can be healed." For it is a rule, 
founded on the common respect which we feel for the judg- 
ment and honesty of every speaker and writer to whom we 
are accustomed to look up to with confidence, to believe 
that every word once introduced, will continue to be used in 
the same acceptation. For to change the meaning of a 
word, at least in a serious discourse, without intimation, 
would betray want of memory, of precision or integrity. 
Nor is it consistent with wisdom to shift the sense from the 
literal to the metaphorical without intimation, as from the 
cure of the limb to the salvation of the soul. Now as the 
question of the Sanhedrim, mentioned in the 7th verse, 
VOL, i. f 



66 



LECTURE VII. ACTS IV. 1-19. 



relates to the miraculous cure of the lame man, and is 
referred to by the Apostle in the 9th verse, surely the 12th 
verse, in which the same words are repeated, must relate to 
the same subject. This renders the whole passage clear and 
consistent, and shews that Peter kept close to the question 
proposed, and used his words throughout in the same meaning, 
and in a manner quite intelligible to the Sanhedrim ; which 
certainly would not have been the case, if it had been changed 
from the literal to the metaphorical. 

Our attention is next directed to the effects produced on 
the Sanhedrim, for they were evidently surprised at the 
bold- freedom of the Apostles. Now we are surprised only at 
what is new and unexpected. Hence it is probable that the 
chief priests and scribes had hoped to intimidate and over- 
power them. But when they found that these men had the 
courage to stand up before the Sanhedrim, and in their 
presence to declare that it- was by the power of Jesus of 
Nazareth that the lame man had been cured, they were filled 
with wonder. This wonder was increased when they dis- 
covered that Peter and John were unlearned and ignorant 
persons. The word rendered ignorant here rather signifies 
mean or rude. Indeed it was impossible that ignorance 
could be ascribed to men who had more knowledge of the 
most valuable kind than ail the Sanhedrim united. But how 
could they be considered as unlearned ? Because they dis- 
covered no knowledge of the traditions of the elders, and 
employed neither the language nor manner of their Rabbis. 
In short, the contrast between the knowledge and courage of 
the Apostles with their mean appearance, perplexed all those 
learned men deeply. 

We are next told that the Sanhedrim discovered that 
Peter and John had been the personal attendants of Jesus. 
This could not fail to increase their astonishment and per- 
plexity, and to fill them with painful apprehensions. They 
had put Jesus to death, but his followers still lived; and, 
though unlearned and rude, according to the notions of the 
Sanhedrim, they performed miracles in his name, plainly 
publicly and boldly asserted that he was risen from the 



PETER AND JOHN IMPRISONED. 



67 



dead, and that they were acting by his authority. Had the 
Scribes and Pharisees not sirfTicient canse to fear that they 
might be opposing the counsels of God ? Other consequences 
threatened to assail them, for their own characters were in 
danger; their power and popularity seemed sinking under 
them. They knew not what to do. They were evidently 
afraid to employ violent means. Perhaps, too, they might 
not deem the Apostles very formidable antagonists, from 
their appearance and manner ; and therefore they might 
natter themselves that, by threatening them, they might 
easily terrify them into a compliance with their wishes. 

Accordingly they ordered the two Apostles, and the man 
who had been cured, to withdraw from the apartment for 
a little, that in this emergency they might consult by them- 
selves about the proper measures to be pursued. They then 
acknowledged, unanimously, that a great or notable miracle 
had been performed by the Apostles, and expressed their 
belief that it was known to all the inhabitants of Jerusalem, 
and they added that they themselves could not deny it. 
Here is an instance of the irresistible evidence of miracles. 
Xor is there any reason to believe that the one performed on 
the lame man was ascribed by the Pharisees to Beelzebub, as 
had been done to our Saviour's miracles. Could these men, 
then, avoid the obvious conclusion that the miracle had been 
wrought by the power of God, — that the men who performed 
it were commissioned by God; and, consequently, all that 
they said of Jesus Christ must be true ? It also followed, as 
an unavoidable inference, that those who rejected Jesus 
Christ and put him to death were guilty of a crime of no 
common nature. Yet they were so hardened as to be in- 
sensible to the stings of conscience. They, however, judged 
it necessary for their character that the Apostles should be 
silenced, and should cease to remind the world of the infamy 
of their rulers. They accordingly agreed to enjoin them, 
with threatening, not to speak or do anything in the name 
of Jesus. "What infatuation, to suppose that the servants of 
God could be intimidated by the impotent menaces of mortal 
men ! 



68 



LECTURE VII. ACTS IV. 1-19. 



I. From this passage we learn the wonderful success which 
attended the preaching of the Gospel by the Apostles. 
Three thousand were converted by the first, and five thousand 
by the second discourse of Peter. How came the Apostles to 
be more successful than their Master himself? Because 
the death of Jesus, and the extraordinary circumstances 
accompanying it, added to his elevated character, never to be 
forgotten, as well as the splendid miracles wrought by him, 
had made an indelible and overpowering impression, and 
thus prepared the people for receiving the very first proofs of 
the Gospel from the Apostles : 2. The display of the extra- 
ordinary gifts of the Spirit had produced universal wonder 
and astonishment : 3. The renewal of miracles in the name 
of Jesus was sufficient to convince every honest and candid 
mind of his celestial origin, and to assure them that the 
Apostles had been commissioned by God to proclaim some 
important truths to the world. . 

II. "We observe the prudence and benevolent temper of 
the Apostle Peter in his discourse to the Sanhedrim. He 
did not upbraid the members with concerting, abetting, or 
accomplishing the death of Jesus. He merely and simply 
and in few words answers the question proposed to him. 
They had demanded by what power the lame man had been 
cured. Peter accordingly replied, that it was by the name 
of Jesus Christ of Nazareth, whom they crucified, but who 
was restored to life. Peter did not shrink from a plain and 
clear avowal, but he went no farther than what was necessary ; 
because to have done so would have irritated, but could not 
have been beneficial. 

III. We see that men may, by resisting truth and evi- 
dence for a long time, become so hardened that a succession 
of proofs, an accumulation of the highest and strongest evi- 
dence, may be insufficient to convince them. On the other 
hand, the honest and candid were fully convinced and satis- 
fied, and in great numbers, in spite of opposition, sincerely 
believed and boldly acknowledged the truth. 



LECTURE VIII. 



EFFECTS PRODUCED ON THE CONVERTS BY THE HARSH 
TREATMENT OF THE APOSTLES BY THE SANHEDRIM. 

Acts iv. 19-37. 



Contents '.—Strange conduct of the Sanhedrim— Their mean opinion of the 
Apostles, yet were afraid to make the proper enquiries— The Apostles 
defend themselves by proposing the decisive question, Whether God or 
Man ought to be obeyed?— Dismissed by the Sanhedrim, they return to 
their brethren and recount what had been done to them — The whole 
company join in prayer, adoring God as Universal Creator, call to mind 
the words of David, and applying them to the rulers who opposed the 
Messiah, yet were made instruments of fulfilling the prophecies respect- 
ing him— Not, however, from necessity, but their own voluntary perverted 
minds — The Apostles conclude with praying for success to the great 
cause of their Master — The apartment shaken, and all filled with the 
Holy Ghost — Five effects described — Two observations made: 1. Great 
change of character ; 2. "Whether incumbent on us to imitate their 
example, in estabhshing a community of goods ? , 

In considering the first interview which the chief priests and 
scribes had with the Apostles of Jesus after his resurrection, we 
could not avoid observing it as a remarkable fact that, though 
the Apostles had openly asserted that God had raised him from 
the dead, yet no questions were proposed to them on the sub- 
ject. The Sanhedrim sought no evidence, no information; 
but contented themselves with demanding the authority of 
the Apostles for teaching, and the power or means by which 
the cripple had been cured. The man himself was present ; 
but it does not appear that any inquiries were made of him. 
It was, indeed, unnecessary. All knew that he had been 
lame, and all saw that he could walk with perfect ease. 



70 



LECTURE VIII. ACTS IV. 19-37. 



After the Sanhedrim had deliberated, they came to a 
remarkable conclusion. They determined to prohibit the 
Apostles from teaching in the name of Jesus, or speaking of 
him to any person, and at the same time agreed to threaten 
them with punishment, if they acted contrary to these in- 
junctions. They, indeed, seem to have expected that un- 
learned and insignificant persons, as they judged the Apostles 
to be, would be terrified by the fulminations of men of their 
high rank and dignity. But if so, they must have overlooked 
entirely their extraordinary miracles, and consequently the 
Divine spirit and high principles which animated them. For 
though Peter .and John were respectful to these magistrates, 
they were evidently calm, undaunted and dignified. They 
therefore replied, " Whether it be right in the sight of God 
to hearken unto you rather than unto God, judge ye. For 
we cannot but speak the things which we have seen and 
heard." When the commandments of God and of man 
are opposed, no good man can hesitate which he ought to 
obey. This was so well stated, that it could be answered by 
the Sanhedrim only in the same manner as had been avowed 
by the Apostles, and therefore in reality it completely settled 
the matter. For if the Apostles had been ordered by Almighty 
God, as they asserted, to declare what they had seen of Jesus 
and what they had heard from him, how could any power on 
earth presume to interfere ? 

It seems strange, also, that the Sanhedrim did not interro- 
gate the Apostles respecting the nature of the commission 
which they claimed, as well as when and how they had 
received it. But they were evidently afraid to enter on the 
subject. They thought it better to repeat their threatenings ; 
though, had they not been influenced by their own distorting 
and headstrong passions, they would have easily discovered 
that men under Divine influence are not to be intimidated. 

We see, also, another reason why the Sanhedrim restrained 
themselves to mere menaces. They saw that the Apostles 
were favourites of the people, and that an attempt to inflict 
any penalty might have been attended with serious disturb- 
ances. 



EFFECTS PRODUCED ON THE CONVERTS. 



71 



The Apostles, thus dismissed, instantly repaired to their 
own brethren and companions, and recounted everything that 
had passed in the Sanhedrim. But the threatenings of that 
Court neither overwhelmed nor depressed them. On the 
contrary, their earnestness to perform their duty burned with 
more impetuosity than before. They united in solemn prayer 
to God : they adored him as the Sovereign Lord, the Creator 
of heaven and earth, as the great Being who inspired David 
when he was enabled to predict the reception of the Messiah 
by the J ews and Gentiles in the 2nd Psalm : " Why did the 
Gentiles rage, and the people form vain schemes ? The kings 
of the earth combined, and the rulers were assembled against 
the Lord and against his Messiah." The Apostle then, by 
the exercise of the Word of Knowledge, one of the gifts of 
the Spirit, expounded and applied the prophecy. " For of a 
truth against thy holy son Jesus, whom thou hast consecrated 
Messiah (as the words may be rendered), both Herod and 
Pontius Pilate, with the gentiles and people of Israel, were 
gathered together, or rather, have conspired to accomplish, 
what thy hand and thy counsel (or thy power and wisdom) 
had previously determined to be done/'' 

Thus, according to Peter's explanation, the heathen alluded 
to in the prophecy were the Bomans • and the people who 
imagined vain things were the Jews. The kings of the earth, 
or rather of the land, were Herod, tetrarch of Galilee, and 
Pontius Pilate, acting as deputy of the Boman Emperor; 
while the Sanhedrim may be considered as the rulers. All 
these were combined against the Lord and against his Messiah, 
and from motives of a dishonourable nature. Herod derided 
J esus because he would not perform a miracle for his amuse- 
ment, and Pontius Pilate passed sentence of death on him, 
though he was well assured of his perfect innocence ; thus 
pandering to the worst passions of the Jews for the sole pur- 
pose of escaping the effects of the alarming accusations to 
which he himself was greatly exposed. The Jewish rulers < 
conspired against him, instigated by the passion of envy and 
revenge ; as the wicked uniformly are against all great and 



72 



LECTURE VIII. ACTS IV. 19-37. 



exalted characters who oppose their false and dangerous 
opinions, and who warn others to beware of their unprincipled 
and hypocritical actions. But wicked men, let it be remem- 
bered,, however sagaciously they may act, however powerful 
their combinations, and however violent their animosity, can 
effect nothing against the purposes or plans of God. 

We must not, then, suppose that those who were the chief 
agents in devising the death of Jesus, were under any neces- 
sity of committing the crime. For the Apostle is careful to 
clear up this matter and to prevent us from forming an erro- 
neous opinion. Who can doubt that God could accomplish 
all his purposes by innumerable instruments, not only diffe- 
rent, but even contrary ? Though he need no aid from man, 
yet he can make good men his agents, or attain the fulfilment 
of his purposes from the actions of bad men. It is therefore 
evident, that all those who conspired against Jesus, and were 
active in accomplishing his death, were led solely by their 
own evil passions, which, with the help of God, they would 
have been enabled to control, if they had cherished the incli- 
nation and employed the means which God is graciously 
pleased to bestow. 

The 29th and 30th verses contain the remaining part of the 
prayer. "And now, Lord, behold their threatenings ; and 
grant unto thy servants that with all boldness they may 
speak thy word, by stretching forth thy hand to heal ; and 
that signs and wonders may be done by the name of thy holy 
Child Jesus." They prayed with fervour, but with much 
humility, that they might not be terrified by the menaces of 
the Sanhedrim, but might be enabled without fear to publish 
the word of God and to perform miracles in the name of 
Jesus, in order to prove their divine mission. 

Their prayer was no sooner uttered, than the house, in 
which they were assembled, was shaken as by an earthquake. 
But they were in such an elevated tone of feeling that even 
an earthquake instead of discomposing tended rather to rouse 
and invigorate their minds. It is added, " And they were all 
filled with the Holy Ghost." Are we to believe that by these 



EFFECTS PRODUCED ON THE CONVERTS. 



73 



expressions is meant any new gifts were imparted? No. 
The gifts of the Spirit were bestowed either directly from 
heaven without human interference ; or by the laying on of 
the hands of the Apostles. When communicated to num- 
bers directly from heaven, we have reason to believe that 
there were external symbols, and especially light or flames ; 
but no such manifestations are mentioned here. Besides, 
the words employed are never applied to any persons except 
those who had been previously invested with the gifts of 
the Spirit. Therefore, when it is said they were all filled 
with the Holy Ghost, the evident meaning is, that the endow- 
ments bestowed on the day of Pentecost on the whole body 
of disciples were now brought into vigorous action, and the 
divine influence which animated them was sensibly felt by 
all. The immediate consequence was, that they were enabled 
to. declare the truths of Christianity with greater courage and 
energy. 

1. The first effect produced on the minds of the Apostles 
was additional courage. They had been imprisoned, brought 
before the Jewish Sanhedrim by those who had lately cruci- 
fied their Master, and had threatened themselves with the 
greatest virulence. But they prayed to God, the house in 
which they had convened shook to its foundation, their fears 
fled, and they were animated with manly boldness which no- 
thing could move or resist. 

2. We are told, as a second consequence, that " with great 
power or effect the Apostles gave evidence of the resurrec- 
tion of the Lord Jesus/ 5 Here we find that the resurrection 
of J esus was considered a fundamental doctrine by the Apos- 
tles, and that it was an essential duty to publish and declare 
it to the people. Whence did this arise ? It arose from the 
importance of the fact. For if Christ was actually raised 
from the dead, as the Apostles asserted, it must have been 
accomplished by the power of God. Jesus must have been 
commissioned from heaven, and consequently those who 
rejected him must have acted presumptuously and wickedly, 
in opposition to the will and plan and mandates of Almighty 
God. 



74 



LECTURE VIII. ACTS IV. 19-37. 



3. It is mentioned, as a third consequence, that " great 
grace was upon them all." As it is not said that great grace 
was in them all, the word grace here cannot allude to any 
internal quality. When applied to any thing external, it 
signifies gracefulness, and denotes that divine eloquence with 
which Jesus promised to endow his Apostles when he would 
bestow on them an utterance and wisdom which none could 
resist. 

4. A fourth effect is described in the 32nd verse : " And 
the multitude of them that believed were of one heart and 
of one soul." This was a most remarkable effect. We must 
remember that the Christians at that time amounted to not 
less than eight thousand. Yet, numerous as they were, they 
were bound together by immoveable principles, amiable dis- 
positions, endearing affections, and by cordial unanimity in 
a few plain fundamental doctrines. 

5. The last effect mentioned is that " none of the converts 
claimed anything as his own ; for they had all things in com- 
mon. Neither was there any among them that lacked. For 
as many as were possessors, or rather proprietors, of land or 
houses, sold them and brought the price and laid it down at 
the Apostles' feet, and distribution was made to every man 
according as he had need." 

Having examined everything of apparent importance in the 
4th chapter, there are two points which require to be noticed 
more particularly. 1. The change of character which the 
converts had undergone. 2. How far it is incumbent on us 
to imitate their actions. 

I. The change which took place on the first converts to 
Christianity is unprecedented. It respected both the under- 
standing and the active principles. Formerly they had been 
ignorant, prejudiced, and dull of comprehension. By the 
gifts of the Spirit they were enlightened on some of the most 
important subjects to which the human understanding can be 
directed. The plans of God were unfolded to them, the 
scheme of Christianity was made known to them. The 
ancient Scriptures were laid open to them, while at the same 



EFFECTS PRODUCED ON THE CONVERTS. 



75 



time they were blessed with an expertness in understanding 
the prophecies and a facility in applying them. By being 
endowed with the capacity of discerning spiritual gifts, they 
possessed great acuteness in judging of characters ; and by 
the gift of languages they were enabled to converse with 
every person they met. All who received their instructions 
from the Apostles were highly benefited ; for the knowledge 
imparted to them was of an elevating and enlightening 
nature. 

Not only was the understanding of the converts enlarged 
and improved, but their passions were purified and their 
dispositions become affectionate and amiable. All seem 
to have been submissive to the Apostles, all willing to learn 
and none anxious to rule. They were animated by one 
heart and one soul. They were cordially united in great and 
fundamental points, and did not think it wise to differ on 
small matters. Had Christians preserved the same character 
in all ages, many foolish, many hurtful contentions would 
have been avoided, and many noble characters produced. 

II. Another question remains for consideration. Is it in- 
cumbent on us to imitate the first Christians in the practice 
which they adopted of a community of goods, or rather a 
community of money ? For we are told that all persons of 
property who became Christians sold their houses or lands 
and placed the money in a common fund for the support of 
the whole society. 

1. We observe, in the first place, that this disposal of 
money was voluntary. It was never enjoined by our Saviour 
nor urged by his Apostles. It is true, charity to the poor is 
inculcated ; and to give bountifully is applauded. But the 
fact that bountifulness is applauded is a proof that the Chris- 
tian religion does not require the rich to give up all and 
reduce themselves to beggary. For after this is done there 
can be no more bounty nor charity, no more help, no more 
relief administered to the indigent by such persons. 

But it may be objected, the Apostles did not oppose this 
extraordinary disinterestedness. True : but we shall reason 



76 



LECTURE VIII. ACTS IV. 19-37. 



both falsely and injuriously if we conclude that whatever they 
did not oppose was sanctioned by Divine authority. The 
wise, the safe rule for us to follow in all cases is, to consider 
nothing obligatory upon us, but what was directly and clearly 
commanded by Christ and his Apostles as a duty. The 
wisdom of this rule on the present occasion is obvious. For 
whatever we may suppose was the opinion of the Apostles 
respecting a common purse among the Christians of Jerusalem, 
we know they never introduced the practice into any other 
churches ; which they surely would have done if they had 
either deemed it a duty or believed it would be beneficial. 

2. We may observe farther that this plan of a common 
purse, first introduced at Jerusalem by the new converts, was 
soon after succeeded by great poverty and distress. For we 
find the Apostle Paul making collections in other churches 
for the poor saints of Jerusalem. 

3. This distribution of the wealth of the whole community 
would take away the best opportunities of exercising bene- 
volence and charity, destroy diligence, energy, and improve- 
ment, and introduce or extend, as a natural consequence, 
idleness, poverty and misery, to a degree unprecedented in 
any age. 



LECTURE IX. 

CONDUCT AND FATE OF ANANIAS AND SAPPHIRA. 
Acts y. 1-12. 



Cohtkhts : — Falsehood and fraud of Ananias and Sapphira detected and 
exposed — Their awful death — Their crime two-fold — It proceeded from 
avarice, combined with hypocrisy — Disgraceful — Much increased by 
the attempt to impose on persons divinely commissioned — The punish- 
ment evidently necessary to strike terror, and was inflicted by the direct 
power of God— Inferences — Two warnings to us — The temptation of 
Satan no palliation of crime. 

Besides the other evils which arose from community of pro- 
perty in the Christian Church, there was one which, if it had 
not instantly met with a formidable check, would have thrown 
disgrace upon the Christian name. An instance of this nature 
is recorded in the 5th chapter. Among the early converts 
were Ananias and Sapphira, a married pair. But the motives 
which induced them to join the infant association were not of 
a pure and honourable nature. Influenced by mean selfish 
principles, they wished to profit in a worldly sense by their 
conversion, and, under the cloak of extended generosity, to im- 
pose upon this disinterested society. Possessing an estate in 
land they sold it, and then, bringing a part of the purchase- 
money which they had received, they presented it to the 
Apostles, pretending that it formed the whole sum for which 
their land had been sold. 

The Apostle Peter, by means of the extraordinary gifts of 
the Spirit which had been bestowed upon him, was enabled 



78 



LECTURE IX. ACTS V. 1-12. 



to discern and detect the ill-judged imposition. Accordingly 
lie instantly charged Ananias with his guilt. " Why/' said 
he, " hath Satan filled thine heart to lie to the Holy Ghost, 
and to keep back part of the price ? While it remained was 
it not thine own ? And after it was sold was it not in thine 
own power ? Why hast thou conceived this thing in thine 
heart ? Thou hast lied not to men, but to God." Thus we 
see that Peter considered the estate of Ananias as solely his 
own, which he might have retained without impropriety, and 
which he was under no obligation to give away ; for he re- 
minded Ananias that the estate was his own property, and 
that after it was sold, the money was at his own disposal. 
But in the way he had acted he had been guilty of a crime of 
a very flagrant nature ; for it was committed with the hope 
of deceiving men who were undoubtedly inspired. 

While the Apostle Peter was expostulating an astonishing 
event took place. Ananias fell down on the ground and sud- 
denly died. About three hours afterwards his wife Sapphira, 
ignorant of the fate of her husband, entered the assembly of 
the Christians. The Apostle proposed to her questions similar 
to those which he had put to Ananias, and similar answers 
were given, thus proving that the fraud which had been prac- 
tised by the husband was known and agreed to by the wife.- 
Then he said to her, "Why have ye conspired to tempt the 
Spirit of the Lord ? Lo, they who buried thy husband are 
at the door and will carry thee out." She instantly fell 
down at his feet and expired. When the young men returned 
from burying her husband they found her dead, and imme- 
diately carried her out and buried her. It is to be remem- 
bered that in a hot climate, like that of Palestine, it was 
necessary that death should speedily be followed by inter- 
ment. 

Let us now consider more particularly, 

I. The nature and degree of the crime of which Ananias 
and Sapphira had been guilty. 

II. The hurtful consequences which it had a tendency to 
produce on the character and propagation of Christianity. 



ANANIAS AND SAPPHIRA. 79 

III. The punishment inflicted. 

IV. The inferences which may be drawn from the subject. 

I. The nature of the crime which Ananias and Sapphira 
had committed, as well as the degree of guilt which they 
incurred. 

1. It was a falsehood and fraud combined. They publicly 
asserted what they knew to be false ; for while they gave to 
the charitable fund only a part of the money which they had 
received for their land, they boldly affirmed that it was the 
whole sum. Here, then, they were guilty of a known and 
intentional falsehood, or a deliberate lie. It was also a fraud ; 
it was an attempt to live on the public fund, and therefore at 
the expense of others, who had honestly contributed their 
whole property, while they themselves had furnished only a 
part of their wealth. That it was a concerted crime is evident, 
from the circumstance that husband and wife gave the same 
false account. 

2. The crime of Ananias and Sapphira arose from avarice, 
or the love of gain without any regard to justice. Their ob- 
ject must have been either to lay out the part of the money 
which they had concealed for the purpose of accumulation by 
interest, or to preserve it in case the general fund should fail ; 
while in the meantime their maintenance would be derived 
chiefly from the contributions of others. If the sum which 
they gave to the general fund was small, it is easy to see that, 
instead of really increasing it, the expense of their support 
might be the means of its diminution. It must not be for- 
gotten, too, that avarice is a selfish passion. Sometimes it is 
the governing passion, as in misers, whom it urges to go on 
adding heap to heap without ever applying what is gained to 
useful purposes. Sometimes it is a secondary passion, when 
it is exerted merely to obtain the means of gratifying some 
other passion, as ambition, vanity, pride, or the love of 
pleasure. It is difficult to determine whether with Ananias 
and Sapphira it was a leading or secondary passion, because 
nothing is known of their previous character. Others may 
ascribe their misconduct to vanity. 



80 



LECTURE IX. ACTS V. 1-12. 



3. The crime of Ananias and Sapphir a exhibited itself in 
the form of hypocrisy also ; for while they were influenced by 
avarice, they pretended great zeal for the Christian religion, 
and such disinterested benevolence as induced them to give 
up all their property for the public good. We know, how- 
ever, that their whole conduct was founded on the grossest 
hypocrisy ; that their benevolence was false, and their actions 
fraudulent. Indeed, we cannot believe that the conversion of 
such persons was anything but a mere pretence ; for certainly 
no person with such principles and sentiments could be a 
Christian. We accordingly regard them as hypocrites. 

4. It was a crime highly disgraceful to the character of 
Christians. No man was compelled or advised by the Apos- 
tles either to sell their houses and lands, or, after they were 
sold, to put the money into the common fund. They were too 
enlightened to recommend any actions which were not in the 
strictest sense wise, benevolent and useful, and proceeding 
from pure principles. They, indeed, yielded to the tide of 
generous and disinterested feelings which flowed from the 
hearts of the new disciples. Consequently they did not refuse 
to act as treasurers of the money, and to lay it out for the 
benefit of all who were in want. But in a short time, finding 
the management of this fund an incumbrance which impeded 
their more important duties, they resigned their office in 
favour of persons chosen by the converts themselves. Ananias 
and Sapphira could not, therefore, pretend that there was 
any necessity on the part of Christians for parting with their 
lands, for Christianity issued no rule on the subject : it wisely 
restricted itself to laws which are of intrinsic excellence and 
of eternal obligation. There was not, therefore, any strong 
temptation to commit the crime. 

It may, however, be objected that, as the Apostle Peter 
seems to ascribe the temptation which overpowered Ananias 
and Sapphira to the influence of Satan, so it may be thought 
that this circumstance should be considered as increasing the 
strength of the temptation, and therefore as justly forming an 
alleviation of the crime. It is, however, remarkable, that 
Satan's filling the heart of Ananias and Sapphira is men- 



ANANIAS AND SAPPHIRA. 



81 



tioned, not as extenuating, but as aggravating the crime. 
This point we shall afterwards consider. 

5. But what chiefly heightens the guilt of these two infatu- 
ated persons was, the strange attempt which they audaciously 
made to lie to the Holy Ghost, that is, by deliberate false- 
hood to impose on men who, by the miracles which they 
performed, were evidently commissioned by Almighty God. 
This was, in truth, to attempt to deceive God. The crime 
committed by Ananias and Sapphira, then, was daring and 
impious in the highest degree. 

II. Let us next consider the hurtful consequences which 
this crime had a tendency to produce on the character and 
propagation of Christianity. 

Though a community of goods or equal division of property 
is not enjoined by the Christian religion, yet it was not 
thought expedient to restrain the spontaneous effusion of 
generous liberality which had broken forth among the new 
converts. We see, however, that it was calculated to produce 
immediate evil consequences. It had a tendency to attract 
the poor for the sake of subsistence ; and the rich who were 
led by avarice or vanity, like Ananias and Sapphira, to act 
the part of deceivers and hypocrites, in order to be supported 
by the charitable fund and to gain applause. It would have 
been said that men became Christians not from the love of 
truth, not from evidence and conviction, but from mean 
selfish motives. How could it be believed that a religion 
which sanctioned such things came from God. This would 
have excited doubts of its divine origin ; it would have exhi- 
bited the character of Christians in an unfavourable light, and 
would have prepossessed men of principle against it. It was 
absolutely necessary, then, that such conduct should be so 
effectually checked that the crime of Ananias and Sapphira 
might not be repeated. 

III. Let us next consider the punishment inflicted as the 
means of removing this evil. 

The punishment was death not only sudden but instan- 
vol. r. G 



82 



LECTURE IX. — ACTS V. 1-12. 



taneous. No sooner was the crime fully committed, the 
accusation made, and the guilt publicly exposed, than the 
punishment immediately followed. For Ananias first, and 
his wife three hours afterwards, suddenly fell down and 
expired. To show that those deaths were not accidental we 
may observe that Peter predicted the death of Sapphira, and 
therefore it is probable that he also foreknew the destiny of 
Ananias. The suddenness of the deaths of these two persons 
without any previous disease, their exact similarity, their con- 
nection with the crime stated and with the strong condemna- 
tion of the Apostles, are sufficient to show that they were 
intended as a public punishment to mark the high disappro- 
bation of the Almighty. 

IV. Let us now, lastly, consider what inferences may be 
drawn from this subject. 

1. We have an additional proof how criminal falsehood 
and fraud are in the sight of God. To take an undue advan- 
tage of the ignorance, the credulity, or want of suspicion of 
our fellow-creatures, to address them in false, insidious and 
hypocritical language, for the sake of some pecuniary sordid 
object, is contemptible and base, and a heinous offence against 
God. Let it be kept in remembrance, also, that God is a 
personal witness of every act of falsehood and deceit, and 
that though he may not in this world punish every guilty 
person in the same exemplary manner as he punished Ananias 
and Sapphira, yet he has declared that all liars shall be 
thrown into the lake that burneth with fire and brimstone, 
which is the second death.* 

2. We know that heinous sins are ascribed in Scripture to 
the influence of Satan, yet that circumstance does not 
diminish the guilt of the criminal. Satan has not the power 
to force us into sin ; he cannot take away our previous know- 
ledge of right and wrong ; he cannot blind our understanding 
and lead us captive into vice. All that he can do is to watch 
the state of our minds when we are unguarded, or when we 



* Rev. xxi. 8. 



ANANIAS AND SAPPHIRA. 



83 



have previously allowed our passions to gain the ascendancy. 
He may then seize the opportunity of presenting temptations ; 
he may place before our mind motives to influence our hopes 
or our fears. But the very fact that Satan assails us is a 
proof that our mind is already in an improper state. We 
are taught to pray " Lead us not into temptation/' or, what 
is evidently the same thing, Abandon us not to temptation. 
We are commanded to watch and pray that we fall not into 
temptation. We must, therefore, watch the first approach, 
the least appearance of temptation, pray against every rising, 
every violent passion, and be careful to curb, regulate and 
subdue it. We are enjoined to resist the devil, and he will 
flee from us. Let us, then, on all occasions when exposed to 
temptation, use the means of resistance which God hath put 
within our power, assured that he will grant his gracious aid, 
and thus enable us to conquer. 



LECTURE X. 

THE APOSTLES IMPRISONED, BUT RESCUED BY AN ANGEL. 
Acts y. 12-27. 



Contents : — Many miracles not recorded — The High Priest and Sadducees 
seize and imprison the Apostles — But they are rescued by an Angel, who 
orders them to go and speak in the temple the words of this life —The 
High Priest assembles the Sanhedrim, then sends for the prisoners— The 
officers return with an assurance that the Apostles are not to be found — 
At length discovered at the temple, and cautiously conducted to the 
Sanhedrim — Observations : 1. The Apostles taught in public places ; 
2. Performed many miracles ; 3. Led by the highest principles ; they 
trusted in God; 4. Always obedient to magistrates, when not opposed 
to the direct commands of God ; 5. How evil passions control and 
harden the mind; 6. Blessed effects of Christianity exhibited by the 
Apostles. 

The terrible punishment inflicted on Ananias and Sapphira, 
for deliberate falsehood and fraud, produced the effects which 
were intended. It prevented the repetition of similar attempts ; 
for the crime and punishment of those two persons would be 
speedily and generally known. It was thus made evident 
that the Apostles were persons that could not be imposed 
upon, since a crime so cunningly concerted and disguised was 
so easily detected by them. It was evident also that the 
punishment inflicted proceeded not from the Apostles, but 
from the immediate hand of God. 

But while this punishment struck with terror the selfish 
and unprincipled, it increased the respect and esteem of all 
well-disposed men to the Apostles. Persons of this descrip- 
tion joined themselves to the Apostles in great numbers 
every day, both men and women. Such, then, was the addi- 



THE APOSTLES IMPRISONED, BUT RESCUED. 85 

tional effect produced, both on the unworthy and on the 
well-disposed, by the punishment inflicted on Ananias and 
Sapphira, and such will always be the effect of the judgments 
of God. 

No revolution in the history of the world will bear com- 
parison with the extraordinary effects produced by our Saviour 
in person, and by the speeches and miracles of the Apostles, 
whether we consider the suddenness or magnitude of the 
change, or the immense numbers affected by it. 

Let it not, however, be supposed, that the cure of the lame 
man was the only miracle performed immediately after the 
gifts of the Spirit were bestowed ; for we are expressly told 
that by the hands of the Apostles were many signs and won- 
ders wrought among the people. We are not, indeed, in- 
formed what numbers were cured; but we have reason to 
believe that all the diseased in Jerusalem who applied to the 
Apostles were relieved or restored to health. And not only 
those who belonged to that city, but those who resided in the 
towns and villages in its neighbourhood, were brought to that 
capital with the same view. Nor, in the opinion of the people, 
was the power of working miracles confined to the voluntary 
action of the Apostles. For it appears, that those persons 
who were so enfeebled by disease that they could not be 
carried to the presence of the Apostles, were brought to the 
streets which Peter had occasion to pass through, that his 
shadow might fall upon them. 

While the Apostles were thus piously and assiduously en- 
gaged in performing miracles of mercy, and delivering to the 
people the most interesting and salutary truths and exhorta- 
tions, the enemies of Jesus having heard all that was done 
were deeply alarmed. They learned, probably, with surprise 
and indignation, that no respect had been paid by the 
Apostles to their injunctions; for though they had strictly 
charged Peter and John never to speak to the people in the 
name of Jesus, they found their authority slighted and their 
commands disobeyed. We are next told, that the High 
Priest, with his associates the Sadducees, being highly pro- 
voked at the success of the Apostles, were determined to 



86 



LECTURE X. — ACTS V. 12-27. 



make an additional strenuous effort to crush this rising and 
formidable society. They accordingly gave orders to appre- 
hend the Apostles, and to confine them in the common jail. 

Having thus secured their persons, they delayed till nest 
day the discussion of the question which they wished to deter- 
mine,— What are the most effectual means of destroying the 
influence and popularity of these men ? But the Apostles 
were not doomed to spend much time in prison ; for they 
were under the guidance of that Being who never slumbers 
nor sleeps, but always watches over his children with more 
than a parent's care. The same night a heavenly messenger, 
an angel of the Lord, was dispatched to the prison to set the 
Apostles at liberty. Accordingly, he opened the doors of the 
prison, and again shut them, after conducting the Apostles 
through the midst of the sentinels, and commanding them to 
repair to the temple, and to speak to the people all the words 
of this life, meaning everlasting life ; for the word life in the 
New Testament very often has that meaning. The words of 
this life, then, signify all those doctrines of the Christian reli- 
gion which respect unceasing existence, or life without end. 

Next morning, according to the order of the angel, the 
Apostles went early to the temple. At the same time the 
Sanhedrim assembled, when officers were sent to the prison 
to bring the Apostles to the court. The officers soon re- 
turned with the surprising intelligence that the prisoners 
were not to be found, though it was difficult to conceive how 
they could have effected their escape, for the doors were se- 
cured, and the sentinels on the watch. It is easy to conceive 
the astonishment and perplexity which would be produced in 
the Sanhedrim by such inexplicable tidings. While thus 
agitated a messenger informed them that the Apostles, whom 
they had committed to prison on the previous evening, were at 
that moment discoursing to the people at the temple. Imme- 
diately the commander of the temple guard, with his com- 
pany, was dispatched to conduct the Apostles from the temple 
to the Sanhedrim. He found it necessary to execute his 
orders with as much prudence and gentleness as possible, for 
we are told that he was afraid the people would take the part 



THE APOSTLES IMPRISONED, BUT RESCUED. 87 

of the Apostles, and stone to death both himself and his 
officers. This declaration shows us the high admiration and 
respect which the people felt for the Apostles, which, of 
course, was increased by the discovery of their extraordinary 
deliverance from prison; for it is not to be supposed that 
such a wonderful event would be unknown to the inhabitants 
of Jerusalem. But it was not necessary to use any violence 
in apprehending the Apostles ; for they were always ready to 
submit to lawful authority, however unjustly or oppressively 
it might be exercised, with one only exception — when it was 
clearly opposed to the authority of God. Still it cannot but 
add to the high character of the Apostles, that notwithstand- 
ing their great favour and influence with the people, they 
never solicited nor permitted any resistance to their op- 
pressors. From this passage we may learn many important 
truths : 

1. That after the day of Pentecost, Christianity was pub- 
lished by the Apostles in the most undisguised manner in 
J erusalem ; a city which always contained a great population, 
and undoubtedly much augmented by multitudes of Jews 
from all the provinces of the Roman empire, during the cele- 
bration of the great festivals. The Apostles always selected 
the most public places even in Jerusalem. They did not 
teach in their own lodgings, or in some obscure streets, but 
in the courts of the temple, to which persons of all ranks and 
denominations resorted. They taught in Solomon's portico, 
a covered walk which occupied the eastern side of the court 
of the Gentiles, and extended to seven hundred and fifty feet 
in length. Accordingly the chief priests, scribes and phari- 
sees, and their emissaries, had opportunities every day of 
hearing their addresses to the people, and of knowing every- 
thing they said respecting Jesus the Messiah. All these were 
characteristic marks of a religion which came from God. 

2. The discourses of the Apostles to the people were uni- 
formly accompanied by miracles. These consisted of acts of 
benevolence and mercy as well as of power, and chiefly in re- 
moving dangerous or inveterate diseases, incurable by the skill 
of man. The cures were not few ; for, in a short time, they 



88 



LECTURE X. ACTS V. 12-27. 



became so numerous that the sacred historian did not think 
it necessary to detail or even enumerate them. We need not 
wonder that the extraordinary knowledge communicated by 
the Apostles, united to the wonderful miracles which they per- 
formed, increased the number of converts to an immense 
multitude. 

3. From this portion of the history of the Apostles we see, 
that when men are led by the highest principles and are 
anxious to obey the commandments of God, they may rely 
upon his protection and guidance and support, and will 
assuredly be successful in executing the Divine plans, in op- 
position to all the cunning and violence which wicked men 
can employ against them. The Apostles knew that they were 
commissioned by God to plant Christianity, and they were 
indefatigable in their exertions. They were, indeed, exposed 
to every kind of opposition from their own countrymen, to 
calumny, to abuse, to imprisonment and cruelty, and even 
to death. But the persecution to which they were subjected, 
though of the most incessant and virulent kind, fortified and 
exalted their character above that of any other men who ever 
lived. 

4. We may learn from this passage, how the Apostles con- 
ducted themselves to magistrates and all in authority. They 
cheerfully and implicitly obeyed all their injunctions, except 
those which were contrary to the commandments of God. 
When the Sanhedrim sent officers to apprehend them they 
made no resistance, nor did they ever exert the influence 
which they knew they had with the people against their 
rulers. They never addressed the passions of the people, nor 
made any attempt to excite them. When called before courts 
they were ready to answer all questions with promptitude, to 
submit to unjust decisions without murmuring, and to treat 
with respect all persons in authority. They knew, however, 
the exact point when human authority ceases to be obligatory. 
It was when it presumed to forbid what the Divine command- 
ment had clearly enjoined. They stated their case so justly 
and distinctly to the Sanhedrim, that unprejudiced men 
would have found it impossible not to applaud them. When 



THE APOSTLES IMPRISONED, BUT RESCUED. 89 

forbidden to speak in the name of Jesus they said, with mild- 
ness, yet with unyielding firmness, " Whether it be right in 
the sight of God to hearken unto you more than unto God, 
judge ye. For we cannot but speak the things which we have 
seen and heard." They declared that Jesus had risen from 
the dead, and that they had seen and conversed with him. 
In attestation of their veracity they performed miracles, dis- 
played the gifts of the Spirit, and asserted that these gifts 
should be given to others who would believe in Jesus. In 
the conduct of the Apostles, then, we are presented with an 
admirable example of the manner in which Christians ought 
to act towards persons in authority, even when such persons 
are bad men, engaged in the heinous crime of persecution. 

5. Here, too, we may see how evil passions control and 
harden the mind. The whole object of the Sanhedrim, in 
the opposition which they made to Jesus and his Apostles, 
was the gratification of their own tyrannical passions, pride 
and revenge. To hide their own guilt and shame, they ex- 
acted obedience to orders unreasonable and impracticable. 
They required of the Apostles not to speak what they knew 
to be true, and to disobey the undoubted authority of God. 
They paid no attention to anything that the Apostles said. 
They did not question them about their escape from prison, 
in what manner, or by whose agency it was effected. They 
evaded all facts of importance. Their passions blinded them, 
and dragged them headlong. They no longer sought, or re- 
garded, or perceived truth when presented to them. Their 
great object was to hide the truth from themselves, and from 
the notice of others, as well as to persuade them to believe 
what was false, what was improbable, what was absurd. 

6. Lastly, we perceive in the Apostles the happy effects of 
the Christian religion. They were influenced by the noblest 
principles, the most amiable dispositions, a desire to please 
God, and to confer inestimable blessings on man. They were 
calm and undaunted, even when exposed to the greatest 
calamities. What a contrast between the Apostles and their 
enemies ! Their enemies were enslaved by the worst passions 
— pride, envy and revenge — and kept in a state of constant 



90 



LECTURE X. ACTS V. 12-27. 



agitation. On the other hand, the Apostles were great amid 
sufferings, and cheerful and happy amid poverty. 

In a word, we behold in the Jewish rulers the worst prin- 
ciples, the most malignant passions, and their terrible effects. 
In the Apostle, again, we see all that is great and dignified ; 
all that we admire and venerate, united with a happy tran- 
quillity, which all the storms of life could not disturb. 



LECTURE XI. 



THE SANHEDRIM RESTRAINED 
APOSTLES 

Acts 



BY GAMALIEL FROM PUTTING THE 
TO DEATH. 

v. 27-42, 



Contents : — The Sanhedrim did not inquire how the Apostles escaped from 
prison, but merely accused them of disobedience and defamation — Reply 
of the Apostle Peter — Resurrection and ascension of Christ essential facts 
— Christ a Prince and Saviour — Proofs of these, the testimony of the 
Apostles and the gifts of the Holy Ghost — These truths hateful to the 
Sanhedrim, who took counsel to put them to death — Dissuaded by 
Gamaliel, who argues from the failure in two cases supposed by him to 
be similar — The Sanhedrim yielded and spared their lives, but added 
menaces — The Apostles departed, rejoicing that they were counted worthy 
to suffer shame for their Master's sake. 

The Apostles had been imprisoned by the order of the High 
Priest and his associates, and afterwards delivered by an 
angel. But we may inquire with humility, Why were they 
rescued by an angel, if they were the very next day to be 
seized, examined, and exposed to the resentment of the San- 
hedrim. It was not certainly for the purpose of removing 
them beyond the power of the Sanhedrim ; for if that had 
been the case, instead of being commanded by the angel to 
go to the temple and speak to the people, they would have 
been desired to retire to a distance from Jerusalem. And if 
they had done so, it is probable that the Sanhedrim would 
have been .satisfied. The deliverance of the Apostles from 
prison by an angel was evidently intended to be an additional 
proof to the Sanhedrim and to the people of the Divine super- 
intendence. And certainly an important fact it was. It may 
indeed be objected, the Sanhedrim could know nothing of 



92 



LECTURE XI. ACTS V. 27-42. 



the angel except from the testimony of the Apostles, and this 
they were at liberty to doubt. We reply, First, they had 
satisfactory proof from their own officers that the Apostles 
had been safely lodged in prison. Next, there was evidence 
that they had got out of prison by some unaccountable means. 
Neither can there be a doubt that the Sanhedrim had strong 
suspicions, we might even say convictions, of the truth of 
the report, that the deliverance from prison was accomplished 
by supernatural means. For you will observe they did not 
question the Apostles on that subject, — they did not accuse 
them of breaking out by force from the place of their con- 
finement, nor did they throw any blame on the jailor or 
keepers of the prison, as if they had connived at their escape. 
In short, they entirely passed over the first and most im- 
portant questions, and confined their attention to a different 
subject, namely, the subject which engrossed their own pas- 
sions. They said to the Apostles, " Did not we straitly com- 
mand that ye should not teach in this name ? And behold 
ye have filled Jerusalem with your doctrine and intend to 
bring this man's blood upon us." They saw that their 
character was in danger, and this consideration roused their 
pride and resentment and fear and shame. 

We observe that the High Priest arraigned them for two 
offences, first, disobedience of the orders which they had 
received not to speak in the name of Jesus, and secondly, de- 
famation, because the Apostles boldly accused the Sanhedrim 
of being accessory to the death of Jesus. 

The first charge, disobedience to the orders of the San- 
hedrim, the Apostles acknowledged without hesitation. They 
were enabled, however, to give an undeniable reason. "We 
ought," said they, " to obey God rather than man." How 
strange that the Sanhedrim did not discover that they had 
exceeded their authority ; for surely no human government 
can claim authority to counteract the commandment of 
God. The use of human governments is to prevent one 
man from injuring another, and thus to protect life, pro- 
perty and character. But no human power has right to 
prohibit what tends to reform and improve the characters of 



THE SANHEDRIM RESTRAINED BY GAMALIEL. 93 

men, and especially what has the evident sanction of divine 
authority. 

The second charge brought against the Apostles was defa- 
mation. This consisted in impeaching the Sanhedrim with 
the guilt of putting Jesus to death, a charge which they were 
extremely anxious to refute. But it was impossible. Their 
conduct in the apprehension, trial and condemnation and 
crucifixion of Jesus, had been too open, too public and uni- 
versally known, to admit concealment or denial. They even 
gloried in their crime. For when Pontius Pirate, extremely 
reluctant to pass sentence of death on Jesus, took water and 
washed his hands, saying, "1 am innocent of the blood of 
this just person;" did not the assembled crowd, under the 
guidance of their rulers, exclaim, " His blood be upon us and 
upon our children \" But now their former violence had 
subsided, and they could no longer bear to be upbraided with 
the guilt of his blood. Yet it is evident the Apostles con- 
ducted themselves with the greatest gentleness and forbear- 
ance. They did not go about uttering reproaches against the 
chief priests and scribes, or instigating the people against them. 
They did indeed testify the leading facts of Christianity, 
such as they knew to be true and fundamental, and what 
they were positively enjoined by divine authority to declare. 

Let us now recur to the reply of Peter. Then Peter and 
the other Apostles said, " We ought to obey God rather than 
man. The God of our fathers raised up Jesus, whom ye slew 
and hanged on a tree. Him hath God exalted to his right 
hand to be a Prince and a Saviour, for to give repentance to 
Israel and forgiveness of sins, and we are witnesses of these 
things ; and so is also the Holy Ghost whom God hath given 
to them that obey him." Having defended themselves 
against the charge of disobedience and defamation, he pub- 
licly asserted the resurrection of Jesus from the dead, his 
exaltation to the right hand of God, and his appointment as 
a Prince and a Saviour. 

The resurrection of Jesus was a fact of such an extraor- 
dinary nature that it was considered as fundamental, and often 
appealed to. The ascension of Jesus to heaven was another 



94 



LECTURE XI. ACTS V. 27-42. 



fact which it was necessary to be assured of ; for our Christian 
knowledge would have been extremely defective if we had 
been left ignorant of what became of Jesus after his resur- 
rection. But we are often informed that he ascended to the 
right hand of God. As the right hand was considered 
among men as the post of honour, the meaning is, that Jesus 
was exalted to great honour. We find also that this honour 
was connected with universal power ; for before his ascension 
he declared that all power was given to him in heaven and on 
earth. 

It is also said that Jesus was exalted as a Prince and 
a Saviour. The word "prince" is usually applied to birth 
and rank. Here it is taken in a moral sense. It means a 
guide who goes before and points the way to others, and con- 
sequently one who directs by precept and example. It seems 
to indicate a guide to what is mentioned, namely, repentance ; 
or one who taught repentance to Israel, as he is the Saviour 
who grants forgiveness of sins to those who repent. In many 
other passages, faith rather than repentance is connected with 
forgiveness. Thus our Saviour said sometimes to those whom 
he cured, " Thy faith hath saved thee." But there can be no 
doubt that in such cases faith is supposed to be united to 
repentance or included in it; for Jesus always requires both. 
Thus he said, " Repent, for the kingdom of heaven is at hand." 
That is, they were required first to believe that the reign of 
heaven was approaching, and this belief was a reason for 
repentance. Again our Saviour said, " Repent and believe the 
gospel, or the glad tidings that the reign of the Messiah was 
near." In the second chapter of the Acts of the Apostles we 
are told that Peter addressed the multitude on the day of 
Pentecost, saying, " Repent and be baptized every one of you 
in the name of Jesus Christ for the remission of sins." Re- 
pentance, then, always implied faith as its motive, while bap- 
tism required an expression of faith in Jesus as the Messiah. 
Again, faith united with baptism was followed by forgiveness 
of sins with new converts. 

The Apostle having stated these things, next appealed to 
the proofs. These were of two kinds, — their own testimony 



THE SANHEDRIM RESTRAINED BY GAMALIEL. 95 

and the gifts of the Holy Ghost. The testimony of the 
Apostles was sufficient to prove the facts of which they were 
eye-witnesses, namely, the resurrection and ascension of 
Jesus. The gifts of the Holy Ghost consisted of endowments 
superior to any that were ever possessed by mere human 
beings, and therefore were incontestible proofs that the 
persons exercising them were commissioned by Divine autho- 
rity. Besides, we must not forget that those gifts were not 
confined to the Apostles or to a small number of the disciples ; 
for one or more of them seem to have been communicated to 
every person converted by the Apostles. The words of the 
sacred historian here imply this ; for it is said (verse 32) that 
God had given the Holy Ghost to them that obey him ; while 
in chap. ii. 38, 39, promise is given of the same gifts to all 
those who repented and were baptized. 

But the Sanhedrim were indifferent to information respect- 
ing the extraordinary facts of the resurrection and ascension 
of Jesus. All evidence of the strongest kind, whether human 
or divine, was entirely disregarded by them. Unable to refute 
or even to contradict what the Apostle had said, they were 
exasperated to madness against them. But why all this vio- 
lence ? Because the Apostle had told incontrovertible truths. 
Nothing, however, is more offensive to a bad man than unde- 
niable truths which reflect upon his character, and produce 
self-condemnation. One of the resources of self-deceit on 
such occasions is to discover the most effectual means of 
silencing the voice of conscience, even by crimes of the 
deepest dye ; for truth becomes hateful to them, they wish 
not to hear it, they wish not to remember it : they wish also 
to banish from the face of the earth every person that would 
remind them of their faults. Accordingly the inclination of 
the Sanhedrim was to put all the Apostles to death. 

From such atrocious guilt they were preserved by the 
moderation and sagacity of an individual, a member of the 
council. This was Gamaliel, a doctor of the law, and cele- 
brated as the instructor of the Apostle Paul in Jewish 
learning. After requiring the Apostles to withdraw from 
the council-chamber, he made a speech in which he clearly 
proved that persecution was unwise, useless, and might be 



96 



LECTURE XI. ACTS V. 27-42. 



highly criminal. To illustrate his argument; he referred 
particularly to two cases, with which the Sanhedrim were 
probably well acquainted, those of Theudas and Judas of 
Galilee. These persons seem to have been engaged in re- 
bellion against the Roman government, and evidently under 
peculiar notions of religion, or a religious pretext ; for with- 
out that circumstance the argument of Gamaliel would not 
have suited his purpose. 

Theudas, it is said, boasted himself to be somebody. This 
means, according to the Jewish phraseology, that he pre- 
tended to be some great personage. Now w r e know that at 
that period many impostors appeared among the Jews, pre- 
tending to be invested with a Divine commission as prophets, 
whilst others assumed the character of the Messiah. These 
impostors took advantage of the favourite passion of the Jews, 
which was a desire to throw off the Roman yoke. It was 
evidently with that view that Theudas had collected four 
hundred men. But before he could accomplish his ambitious 
plans the Romans attacked, scattered, or slew his rebellious 
adherents. 

The second case referred to by Gamaliel was that of Judas 
of Galilee. According to Josephus, this man was the founder 
of a sect or faction among the Jews, who, while they agreed 
with the Pharisees in most of their opinions, added some 
peculiar to themselves. They taught that the Jews were a 
nation independent of all human control, and responsible 
only to God. This man prevailed upon his countrymen to 
refuse to pay taxes to the Romans, or to yield obedience to 
them in any form. He" encouraged them to revolt, and suc- 
cessfully impressed upon many the belief that death was pre- 
ferable to Roman bondage. But he also perished, and his 
numerous followers were dispersed. It appears to have been 
the opinions disseminated by this man which gave occasion 
to the Jewish war, that ended in the destruction of their city 
and their own exile and dispersion. 

The argument of Gamaliel presupposes that Theudas and 
Judas of Galilee claimed divine authority for the part they 
had acted. He therefore insinuated that if their assertion 
had been true they must have succeeded. The argument, as 



THE SANHEDRIM RESTRAINED BY GAMALIEL. 97 

directed to the case of the Apostles might be thus shortly 
stated. The Apostles affirm that they have a commission 
from heaven. If their affirmation be false they must fail ; if 
true, those who oppose them could not hope to succeed ; for 
they would be acting the criminal part of resisting the autho- 
rity of God. 

The argument of Gamaliel proceeds on the supposition that 
success where religion is concerned is a proof of the approba- 
tion and interference of the Deity. This, however, is not 
uniformly true; for the false religion of Mohammed was 
more rapid in its progress, and has been adopted by a greater 
number of followers than the true religion of Jesus Christ. 
Therefore success alone does not prove truth. Along with 
success we must examine the means employed. Now the 
means employed by Mohammedism was force, accompanied 
by the gratification of some of the strongest passions in 
human nature. But the only means permitted or chosen by 
the Christian religion were simple facts, supported by honest 
testimony, satisfactory to the understanding, and accompanied 
by miracles and gifts of the Holy Spirit. No permission was 
given to use force. And the passions, instead of being gra- 
tified, were ordered to be restrained and controlled. The 
success of Christianity, therefore, with the simple agency and 
instruments employed is a satisfactory proof of the truth 
and divine origin of the Christian religion. 

The Sanhedrim concurred in the sentiments of Gamaliel 
so far as to abandon their design of putting the disciples to 
an immediate death. But having found their former threats 
ineffectual, they added beating or scourging, at the same time 
commanding them never more to speak in the name of Jesus . 
Then did the spirit and power of the Christian religion 
appear in its genuine heavenly spirit, for the disciples de- 
parted from the Sanhedrim not disheartened or intimidated, 
but rejoicing that they were counted worthy to suffer shame 
for his name. 



VOL. I, 



K 



LECTURE XII. 

SELECTION OF SEVEN PURVEYORS. 

Acts vi. 



Contents :— Murmuring against the Hebrews by the Hellenists, on account 
of a supposed unfair distribution of provisions — The Apostles recommend 
that seven persons, distinguished for character and prudence and gifts 
of the Holy Ghost, should be selected — The advice adopted, and suitable 
men named — The Apostles pray, and lay their hands upon them — A 
great number of priests converted — The best society liable to jealousy — 
Translation amended — Christianity has nothing to fear from investi- 
gation, openness or sound argument. 

The Apostles had left tlie rich converts at liberty to sell their 
estates for the benefit of the indigent, and had undertaken 
and exercised the office of distributing what was necessary to 
each individual. They soon found, however, that this labo- 
rious employment occupied too much of their time, and inter- 
fered with higher and more important duties. Besides, com- 
plaints were made that the distribution was partial, and that 
one class of the widows was overlooked and neglected. The 
complaints, we are told, were made by the Grecians against 
the Hebrews. It is not said that the Apostles were blamed, 
but more probably some persons who may have acted as 
assistants, and who are here called Hebrews. The com- 
plainers, again, are called Grecians. Both, however, were Jews 
by descent and religion. The Hebrews were Jews who used 
what was still called Hebrew as their common language, 
though in truth it consisted of a mixture of Hebrew, Chaldee 
and Syriac, as formerly observed. Those who are here called 
Grecians (in the original, Hellenists), were Jews who usually 



SELECTION OF SEVEN PURVEYORS. 



99 



spoke the Greek language, and probably bad resided in those 
cities and countries where Greek was the language best un- 
derstood, while the Hebrews were undoubtedly natives of 
Palestine, where the language called Hebrew prevailed. 

It is not said whether the complaints made by the Grecians 
were well-founded. But as soon as the Apostles heard the 
murmuring, they immediately resolved to adopt what they 
thought would be the most effectual way of removing the 
dissatisfaction. They said, " It is not reason that we should 
leave the word of God and serve tables ; w that is, should give 
up the office of teaching the Christian religion for the purpose 
of purchasing and. distributing provisions among the indigent, 
a duty which could be sufficiently performed by many other 
persons. "Wherefore, brethren, look out among you seven 
men of honest report, full of the Holy Ghost and wisdom, 
whom we may appoint over this business. But we will give 
ourselves continually to prayer, and to the ministry of the 
word." 

We observe the Apostles fixed the number, as well as stated 
the qualifications requisite for the proper discharge of this 
office. The number was seven, probably because the duties 
might be extensive among a body continually increasing. The 
first qualification required was good character, that is, the 
being held in general estimation on account of some valuable 
qualities. But as they were all lately converted, the injunc- 
tion leads us to conclude, that the inquiry extended backwards 
before they had become Christians. Consequently, their good 
character, even in their unconverted state, was of great im- 
portance. Why so ? Because men of high moral qualities 
are everywhere thought entitled to confidence, and usually 
receive it. 

The second qualification required of those to whom the 
charitable fund was to be entrusted, was, that they should be 
full of the Holy Ghost. We might naturally suppose, that 
the gift of the Holy Ghost would supersede all other qualifi- 
cations, and would fit those who possessed it for every situa- 
tion, and especially for such an office as this. But it is 

H 2 



100 



LECTURE XII. ACTS VI. 



evident that the Apostles thought good character and prac- 
tical wisdom, or prudence, also necessary for the right man- 
agement of the funds allotted for the general maintenance. 
Hence we are forced to conclude, that prudence and free- 
dom from error did not uniformly attend the gifts of the 
Spirit. This is evident from the admonitions which the 
Apostle Paul gave to the Corinthians. (1 Cor. xiv.) For we 
find that the Corinthians grossly misapplied and perverted 
the gifts of the Spirit. Indeed, the gifts of the Spirit were 
totally distinct from those principles which were intended to 
guide the conduct of mankind. They consisted chiefly of 
knowledge of true religion, a capacity to distinguish in others 
the real gifts of the Spirit from those which were pretended, 
also ability to speak different languages, and to translate 
with precision and accuracy from one language to another, 
and also the power of working miracles. It is therefore evi- 
dent, that wisdom, or rather prudence, was also requisite as 
a third qualification, to enable them to act with propriety, as 
well as a good character to entitle them to confidence. For 
the object of the Apostles was to remove all grounds of dis- 
satisfaction, and to induce the whole people cheerfully to 
acquiesce in the management proposed. 

But we may naturally ask, Why was it necessary that the 
persons selected should be full of the Holy Ghost? And 
what is the meaning of that phrase ? To be full of the Holy 
Ghost seems to signify, sometimes the powerful influence of 
the supernatural endowments, as exhibited by Stephen in the 
end of the next chapter ; and sometimes, as here, possessing 
them in a high degree, or a considerable number of the nine 
gifts mentioned in 1 Cor. xii. Now it is easy to see, that 
several of the gifts were required for the proper discharge of 
this new office. Thus the gift of languages was necessary to 
prevent misunderstanding, and to check the jealousy which 
had been excited between the Hebrews and Grecians. It was 
also requisite that those who acted as purveyors for the poor 
should not be liable to imposition. For it appears probable 
that those who were endowed with the capacity of discerning 



SELECTION OF SEVEN PURVEYORS. 



101 



spiritual gifts had the faculty of knowing what passed in the 
minds of other persons — at least when the good of their 
society required it, as Peter detected the misconduct of 
Ananias and Sapphira. Thus, then, the qualifications re- 
quired in those who were to be employed in superintending 
the poor would admirably fit them for the office. 

The proposal of the Apostles was universally approved. 
Accordingly, seven men were selected with the qualifications 
required, who were afterwards set apart for the office by 
prayer and imposition of hands. The duty of these men 
consisted in receiving the contributions of the rich, in pur- 
chasing provisions and other necessaries, and in distributing, 
or seeing them distributed, impartially among the brethren 
and their families. They have been denominated deacons by 
some writers. That name, however, is never given in the 
New Testament to the seven persons here mentioned. Yet 
it is not improbable that the office of deacons, afterwards in- 
stituted in other churches by the Apostles, arose from this 
transaction. For though we have no reason to believe that 
a community of goods was ever introduced by the Apostles 
into other churches, yet in every church there would un- 
avoidably be poor, and consequently the benevolent spirit of 
the Christian religion would lead those whom it influenced to 
make provision for them, and to appoint proper persons for 
the purpose. The relief of the poor was taught by the prac- 
tice of our Saviour, who, notwithstanding his own limited 
means, gave charity to the poor. The Apostle Paul, also, 
paid careful attention to the state of the poor. Meanwhile 
Christianity prospered under the Apostles, who, as we are 
told, gave themselves continually to prayer and to the minis- 
try of the word. 

Prayer was a duty daily practised by the Apostles. They 
had no occasion, however, to pray for the gifts of the Spirit ; 
for they already enjoyed them. They possessed extensive 
knowledge of the most wonderful kind, they were enabled 
to exercise supernatural power, and they knew that their 
conduct was approved by God. Yet we are assured they 



102 



LECTURE XII. ACTS VI. 



prayed. .For what then did they pray ? We can answer this 
question by referring to the prayer, which they offered np 
after their first deliverance from the Sanhedrim. They 
adored the power and wisdom of God in the creation of the 
world, in the plans of Providence, and in the prophecies 
concerning Jesus and their fulfilment. Then they solicited 
the divine assistance that they might be enabled, notwith- 
standing the threatenings of the Sanhedrim, to speak the 
word of God with boldness and also to perform those miracles 
which were necessary to produce conviction. 

The Apostles were also employed in the ministry of the 
word. We are* told in chap. v. 42, that every day in the 
temple and at home, or in their lodgings (as expressed in the 
original),* they taught and preached Jesus Christ, or rather 
they ceased not to teach and to impart the glad tidings of the 
Messiah Jesus. This distinction is always observed by the 
sacred writers. To teach in the New Testament usually means 
pointing out and inculcating duties. To preach, on the other 
hand, signifies to declare glad tidings, and especially that the 
Messiah was come, and that Jesus of Nazareth who had been 
crucified and had afterwards arisen from the dead and 
ascended to heaven, was that celebrated personage. This 
was the great doctrine and fundamental fact on which the 
truth of the Christian religion rested, and which converts 
were required to adopt. 

In the end of the 7th verse we are told a remarkable fact, 
that a great company or great multitude of the priests were 
obedient to the faith. While it is probable from chap. v. 17, 
that at that time the high priest was a Sadducee, it appears 
that the great body of the priests were Pharisees ; but whe- 
ther Pharisees or Sadducees, all seemed to have continued till 
this period decided enemies of the Christian religion. Now, 
however, many were obedient to the faith, or, in other words, 
became Christians. Nor was it a small number, but a great 
multitude of the priests that became Christians at that time. 



* Kar' Ikuv. 



SELECTION OF SEVEN PURVEYORS. 



103 



Of the particular cause or means of their conversion we are 
not specially informed, but we cannot be wrong in ascribing 
it to the growing evidence of Christianity, and also to the 
candid, unprejudiced state of their understandings ; for they 
had not, like many of the leading men, totally corrupted their 
minds, and thus rendered themselves irreclaimable. 

The success of the Apostles and the general admiration 
which they excited, raised the envy and rage of some of the 
most bigoted Jews. In particular, the superior character of 
Stephen, his ardent faith, the gifts which he displayed and 
the great miracles which he performed, drew universal atten- 
tion and in a high degree roused the jealousy of some mem- 
bers of the synagogues which were frequented by the foreign 
Jews or Jews of the dispersion. The Libertines were the 
children of slaves who had been set free. The Cyrenians came 
from Cyrene in Africa, and the Alexandrians from the chief 
city in Egypt, the Cicilians from the provinces of Cilicia, and 
those of Asia from what was properly called Proconsular 
Asia. 

1. From this passage we may learn that even the best 
societies are liable to jealousy and discontent. In our trans- 
lation it would appear that the murmuring of the Grecians 
against the Hebrews was well founded; but in the original 
there is no word corresponding to because, therefore the 
translation should be " that their widows were neglected. - " 
Besides nothing is said to assure us the complaint was well 
founded nor even insinuation given. Discontent may arise 
from mere imagination instigated by pride, envy, jealousy or 
avarice. A man of bad principles and dispositions can never 
be contented, whatever favours or indulgences are heaped 
upon him, because he ascribes his own bad feelings even to 
the best men. 

2. From this passage we see that Christianity has nothing 
to fear from truth and fair argument. Perhaps one reason 
why the truth and excellence of Christianity are best known 
in Protestant countries is, that infidels are not prevented from 
arguing against it. The consequence has been that men of 



104 



LECTURE XII. — ACTS VI. 



abilities have been called forth who have refuted all their 
arguments and exposed their sophistry and malignity. Hence 
the productions of infidels have speedily lost their reputation, 
ceased to be read, and accordingly have sunk into neglect and 
oblivion, while the able and overwhelming answers which have 
been published are preserved and read and admired ; because 
they display many beauties of our holy religion which are 
overlooked by the superficial observer. 



LECTURE XIII. 

STEPHEN'' S SPEECH. 
Acts vii. 1-8. 



Contents Stephen, distinguished in argument, silences his antagonists — 
They, from revenge, accuse him of blasphemy — Suborn false -witnesses — 
Stephen, called on by the High Priest, replies— What objects he seems 
to have had in view — Command of God to Abraham, prophecy given to 
him respecting Egypt and Canaan — "Why, after the land of Canaan -was 
promised to the descendants of Abraham, was it withheld for some 
hundred years — Three reasons suggested. 

Stephen appears to have been one of the most distinguished 
of the disciples next to the Apostles, and particularly to have 
excelled in disputation. Accordingly some of the learned, 
connected with a synagogue of foreign J ews, had entered the 
lists with him. The subject is not mentioned; but we cannot 
doubt that it comprehended the fundamental doctrine that 
Jesus of Nazareth was the Messiah. Eor this was the chief 
subject of controversy and discussion in that age. The men 
who encountered Stephen were soon made sensible of their 
own inferiority to their antagonist. Eor they quickly dis- 
covered that he was master of the subject; could select the 
best arguments and apply them with a degree of skill and 
efficacy with which they were unable to contend. It appears 
that these men argued solely for the sake of victory; for if 
truth had been their object, they must have yielded to the 
force of evidence. But, notwithstanding their obstinate exer- 
tions, they were speedily defeated and silenced. It often 
happens that those who have been discomfited become highly 
enraged, and, cherishing a spirit of mortified pride and of 
revenge, are ready to employ the most odious and offensive 
measures against those who have vanquished them. Accord- 



106 



LECTURE XIII. — ACTS VII. 



ingly they suborned persons to accuse Stephen of blasphemy, 
which was a capital crime. But as the cognizance of that 
crime belonged to the Sanhedrim, they had wrested it from its 
original meaning, which consisted in uttering a known and 
intentional falsehood against God from malignant motives. 
For they extended the crime, and included under it faults of 
a separate and inferior kind, such as speaking disrespectfully 
or erroneously of Moses, of the Law, or of the Holy Place or 
Temple. This constructive blasphemy when proved by two 
witnesses was, according to their decision, punishable with 
death. But after the false witnesses had given their testi- 
mony, it was a rule enjoined by the law of Moses that the 
accused should be heard in his own defence. Accordingly 
the High Priest put the question to Stephen, Are these things 
so ? It is remarkable that on this occasion, after the charge 
had been made and the witnesses had given their evidence, 
while the eyes of the Sanhedrim were directed to Stephen, 
his countenance exhibited that divine lustre which they were 
accustomed to ascribe to an angel. 

It may be observed that Stephen was placed in the most 
difficult circumstances ; for as two witnesses had, as they pro- 
fessed to believe, proved him guilty of blasphemy, he knew 
well that no denial on his part, nor argument he could em- 
ploy, would have any influence on their perverted minds. 
Instead, therefore, of denying the false and malignant charge, 
he followed a different course in the long speech which he 
made on this occasion. He seems to have kept three objects 
steadily in view. 

1. To prove that the pure worship of God was not intended 
to be confined to one country or to one place. 2. To show 
the wonderful providence of God in the history of the J ews, 
though they had been stubborn and cruel persecutors of the 
prophets. 3. To point out the person and arrival of the 
Messiah, though interrupted by the violence of the people, 
and not allowed to finish what he intended to say. 

The proofs which he gives to show that the worship of God 
was not confined to one country or to one place are obvious. 
Abraham, the founder of the Jewish nation and the father of 



Stephen's speech. 



107 



the faithful; offered up acceptable worship, first at Ur in 
Chaldea, next in Harran, called also Padan-aram (a place not 
in Chaldea, as has been commonly supposed, but to the east of 
Canaan,* and about seven days' journey to Mount Gilead ; 
it is still called Hauran). He afterwards sojourned in Canaan, 
and also in Egypt. Isaac also resided for a time not only 
at Hebron, but at Gerar among the Philistines and at Beer- 
sheba. Jacob abode not only in Canaan but in Egypt, as did 
the children of Israel from the arrival of Jacob till the time 
of Moses, a period of two hundred and fifteen years. They 
then wandered forty years in the wilderness of Arabia, before 
they were admitted to the promised land, carrying along with 
them the tabernacle and its sacred furniture, and daily per- 
forming the appointed service in whatever place they hap- 
pened to be. For we know no temple was erected till the 
time of Solomon, who lived eight hundred years after the 
death of Abraham. Stephen then adds, tc Howbeit the Most 
High dwelleth not in temples made with hands/'' The con- 
clusion which naturally follows is, that God being a spirit and 
omnipresent, if he be anywhere worshipped in spirit and in 
truth, the worship will be acceptable. The conclusion was 
extremely obnoxious to the Jews, who were so narrow-minded 
as to consider the Almighty not as the Supreme Ruler of all 
nations, but as merely the God of the Jews, and J erusalem as 
the only place on the globe where he could be acceptably 
worshipped. 

2. The second great object which Stephen seems to have 
had in view was to show the wonderful providence of God in 
the selection of the Jews, their history and conduct. He 
accordingly commences with Abraham their great progenitor, 
shortly mentions Isaac, and then passes to the sons of J acob, 
the heads of the twelve tribes of Israel, and their envy and 
cruel treatment of their brother Joseph. He then gives an 
abridgment of the history of Moses, their great legislator, his 
wonderful preservation in infancy from the barbarous edict 
of Pharaoh, his personal appearance, his learning and wisdom, 



* G«n. xxxi. 23. 



108 



LECTURE XIII. ACTS VII. 



his anxious desire to protect his countrymen, and their rejec- 
tion of his courageous offer. He describes how the Lord 
appeared to him in Midian, and commissioned him to deliver 
his brethren from slavery, how he brought them out of Egypt 
by signs and wonders, and how they were supported in the 
wilderness. He also judiciously introduces the prophecy of 
Moses concerning the Messiah. Then he rehearses their 
ingratitude to Moses, their disobedience to God, their idolatry 
and guilt in making a golden calf and worshipping the host 
of heaven, Moloch and Remphan, and describes the punish- 
ment early denounced against them as well as their captivity 
in Babylon. Then in the end of the speech Stephen repre- 
sents his audience as men of the same principles and conduct 
as their fathers, and that as the prophets who had predicted 
the coming of the Messiah had been slain by their fathers, 
so the Messiah when he actually came had been betrayed and 
put to death by themselves. Such is a concise view of the 
speech which this eminent Christian delivered before the 
Jewish Sanhedrim. 

"When Stephen, after being accused of blasphemy by two 
witnesses, was asked by the High Priest, whether these 
things were so, or, in other words, whether he acknow- 
ledged himself guilty of the crime laid to his charge, we 
might have expected from him a vindication of his character. 
But it is probable that he never hoped to save his life. For 
instead of saying anything to soothe or soften the animosity of 
his enemies, he uttered those bitter truths which would un- 
avoidably exasperate them to madness. It does not then 
appear that the object of Stephen was to defend himself 
against a false accusation. It is more probable that, knowing 
his doom was sealed, he chose to deliver such a speech as 
would make so deep and lasting an impression on his audience 
as might afterwards prepare them to become Christians. For 
there can be no doubt that it contains many truths which no 
Jew could deny. We may add that in this speech is exhi- 
bited a clear and admirable instance of the operation of the 
gifts of the Holy Ghost called " the Word of Knowledge/' 
which seems to have consisted in a correct knowledge of the 



Stephen's speech. 



109 



facts and prophecies of the Old Testament, and wonderful 
readiness in applying them. 

3. The third great object which Stephen seems to have had 
in view, though prevented by violence, was evidently to refer 
to the prophecy of Moses respecting the Messiah, and to point 
to Jesus of Nazareth as that illustrious personage. 

Having now given a short sketch of the speech of Stephen, 
and pointed out the principal objects which he had in view, 
let us next make some observations on the important fact3 to 
which he referred. 

1. Of Abraham, the great progenitor of the Jewish nation. 
When he had attained the age of seventy -five, he received a 
command from God to leave the land of his fathers, and to 
take up his residence in Canaan. Abraham immediately 
obeyed. We know, however, that he sojourned in many 
places at a considerable distance from one another, as already 
mentioned. 

At that age of the world, population was thinly scattered, 
and many lands had not become the exclusive property of 
individuals. Accordingly Abraham was at liberty to feed his 
flocks on the unappropriated lands, both in Harran and in 
Canaan, and when the pasture was exhausted in one place he 
removed to another. What is remarkable, though he was 
permitted to occupy different portions successively as he tra- 
velled along, yet, except the cave of Machpelah, which he pur- 
chased for a family burying-place, there was not a foot of 
ground in the land of Canaan which he could call his own. 
Abraham, Isaac and Jacob were only temporary residenters, or 
sojourners in the land which God promised to bestow on their 
posterity, for the grant was not completed by actual pos- 
session till more than four hundred years afterwards. 

Here a question of importance deserves consideration. 
Since it was determined in the councils of heaven to give 
Canaan to the posterity of Abraham, why was it withheld for 
four hundred years ; and why in the meantime were Abraham, 
Isaac and Jacob left to wander from place to place during 
their lives without any fixed residence ? 

1. The reason given in Scripture for this long delay was 



110 



LECTURE XIII. ACTS VII. 



remarkable. The iniquities of the Amorites, who occupied 
the most valuable part of Canaan, were not then full. This 
was an extraordinary declaration, and a striking proof of the 
forbearance of the Almighty to a degenerate people. It in- 
deed exhibited great reluctance to punish them until they 
should become irreclaimable. It shows us, too, that even a 
plan of the most extended benevolence was to be suspended 
for four hundred years, rather than the Canaanites should be 
dispossessed while a possibility remained of their reformation. 

2. A second reason for delaying for many years to give 
possession of the land of Canaan to Abraham or his descend- 
ants may have been, that it was expedient to wait till 
Abraham's posterity should become sufficiently numerous to 
people the country. Had Abraham in person taken pos- 
session, or Isaac or Jacob afterwards, a great many years 
must have elapsed before they could have occupied the whole" 
country. In the mean time they must have been engaged in 
petty wars with the neighbouring tribes; and if they had 
been successful there would have been nothing extraordinary 
to prove that they were under the guidance and protection of 
Heaven. For there would have been no occasion for those 
signal interpositions of the Divine Being which took place in 
Egypt and in the wilderness. We may also add, that if the 
children of Abraham had taken up their residence in Canaan 
at an early period, they would have been exposed to the 
society of heathens and idolaters. 

3. As a probable third reason, we are disposed to believe, 
that till the period actually fixed for the establishment of the 
Israelites in Canaan, they were not fitted for the high func- 
tions for which they were selected. A long previous training 
was necessary to teach them the first principles of true religion, 
and to dispose them to yield a ready submission to the autho- 
rity of God. This could be best accomplished partly in the 
land of Goshen, where they lived in some measure as a sepa- 
rate people, and completed in the wilderness, where they were 
preserved from the influence and example of heathens, while 
they had God himself as their supreme Ruler, though placed 
under the superintendence of Moses and those whom he ap- 



Stephen's speech. 



Ill 



pointed to assist him. It is evident that not less than forty 
years were necessary for their education. 

Stephen is careful to mention (in the 5th verse,) that the 
promise of the land of Canaan to Abraham was made before 
the birth of Isaac. Then, in the sixth verse, he reminds his 
hearers that the posterity of Abraham was destined to sojourn 
in a foreign land, and to be enslaved or oppressed for four 
hundred years. 

From the manner of representing numbers by characters 
in ancient times, instead of expressing them in words, they 
are more liable to mistake in copying manuscripts. Hence, 
probably, we may ascribe the variation of this number, which 
is here called four hundred, while in other passages it is de- 
nominated four hundred and thirty years, as in Exodus xii. 
40, and Galatians iii. 17. There is a special testimony which 
it may be useful to add. In the Samaritan and Septua- 
gint versions of the Pentateuch there is a clause supplied 
which is omitted in the Hebrew copies. It is to the following 
effect: — "The sojourning of the children of Israel, and of 
their fathers, which they sojourned in the land of Canaan and 
the land of Egypt, was four hundred and thirty years." 

Stephen next repeats the declaration of God, that the 
Egyptians would be punished for enslaving and persecuting 
the descendants of Abraham : " And the nation to whom 
they shall be in bondage will I judge (or punish), saith God." 
This prophecy was signally fulfilled in the ten plagues of 
Egypt, and the destruction of Pharaoh and the Egyptian 
army in the Red Sea. 

We are also told, God made a covenant with Abraham; 
that is, God promised to give the land of Canaan to Abraham's 
posterity, and that he would be their God, and they should 
be his people. But we must remember, that a covenant does 
not consist solely of a promise, but is a mutual agreement 
made between two parties. Therefore, when God made a 
promise it must have been conditional, and consequently im- 
plied an obligation on the part of Abraham and the Israelites 
to obedience. Accordingly, the word covenant in the Old 
Testament denotes sometimes the promises of God, and some- 



112 



LECTURE XIII. ACTS VII. 



times the condition required of man. It signifies promises in 
Genesis xvii. 4. Thus : " As for me, my covenant is with thee, 
and thou shalt he a father of many nations." In other pas- 
sages the ten commandments are called the covenant. Thus, 
in Exodus xxxiv. 28, it is said, " Moses wrote upon the tables 
the words of the covenant, the ten commandments." Hence, 
that which contained the ten commandments was called 
the ark of the covenant, or, as we would say, the covenant 
chest. 

From the history of Abraham we may learn the value 
which God assigns to good principles and obedience. Abra- 
ham's faith was indeed great, but his obedience was not in- 
ferior to his faith. 



LECTURE XIV. 



IMPORTANT QUESTIONS CONSIDERED, CONNECTED WITH FACTS 
MENTIONED IN STEPHEN^ SPEECH. 

Acts vii. 9. 



Contents :— Why any family or nation selected for receiving and preserving 
the oracles of G-od or revelations made successively for the benefit of 
mankind — Why the Christian revelation not imparted for four thousand 
years — "Why at first confined to the Roman Empire — Why the Israelites 
preferred — Why detained in Egypt for 215 years, and afterwards 40 years 
in the wilderness of Arabia. 

As the Israelites from the beginning of their history were 
under the direction of the Almighty, vre may expect to find 
every incident which concerned them interesting and remark- 
able, and capable of being explained in a satisfactory manner. 
In order that we may trace the wisdom of G-od in every thing 
that related to them, we shall endeavour to answer several 
important questions. 

I. Why was any family or nation selected to receive such 
distinguished privileges as those which were conferred, on the 
posterity of Abraham ? Not certainly because God had any 
partiality to one particular nation; for he is no respecter of 
nations, more than he is of persons. But it was for the 
benefit of the world, for the accomplishment of his wise and 
benevolent purposes ; it was in order to make preparation for 
enlightening and improving mankind, and fitting them for 
the highest dignity and happiness. There are evidently two 
ways by which the knowledge necessary for conferring the 
greatest benefit on man might have been communicated. 

VOL. I. i 



114 



LECTURE XIV. ACTS VII. 9. 



God might have created men with the capacity and means of 
acquiring whatever knowledge was requisite for the highest 
improvement. Or he might make them capable of attaining 
a limited degree of knowledge, while he deferred communi- 
cating higher and more extensive knowledge, till a consider- 
able part of the world should by study and improvement be 
qualified to receive it. God chose the latter method, and 
therefore we may confidently conclude that it was the wisest 
and best. We cannot doubt that the Jewish revelation was 
subsidiary and preparatory to the Christian religion, which is 
admirably fitted for all mankind. 

II. Why was the Christian religion not imparted till the 
world had existed four thousand years ? The answer must 
be that it could not have been communicated with advantage 
till that particular period. For before it was introduced 
it was deemed wise that its necessity should be manifest, 
that at least some nations should have attained extensive 
knowledge of the works of God. It was necessary that those 
on whom it was to be conferred should be highly culti- 
vated, that they might be fully qualified to estimate justly 
the Christian religion, to understand its principles, and 
practise its precepts. It was necessary to the preservation 
of this invaluable religion that the nations receiving it 
should be familiar with the means by which knowledge is 
diffused, and retained pure and uncorrupted. It was requi- 
site also that the preparatory evidence of prophecy should be 
completed. It was also wise that a sufficient interval of time 
should elapse between the delivery and fulfilment of every 
prophecy. Accordingly, if we examine the records of the 
history of the world, we shall find no period so admirably 
adapted for the introduction of the Christian religion as the 
time when our Saviour came. 

III. Why was Christianity introduced at first only into 
the Roman Empire ? Because the nations living beyond its 
barriers were not qualified to profit by it. 

1. Now it could be easily shown that the Roman Empire, 



IMPORTANT QUESTIONS. 



115 



or at least a considerable part of it, had attained a higher 
degree of civilization, knowledge and learning, than had been 
possessed by any nation at an earlier age. For it was dis- 
tinguished not only by Grecian but by Roman literature. 

2. The age selected had a second advantage peculiar to it- 
self. All the known civilized parts of the world, we may venture 
to say, were formed into one nation under the Roman govern- 
ment, which was sufficiently powerful to protect the propa- 
gators of the Christian religion and sufficiently tolerant not 
to oppose its progress, except when stimulated by the Jews 
or its insidious enemies. 3. It is remarkable, too, that when 
Christianity was introduced, universal peace prevailed over 
the Roman Empire. 4. The lapse of four thousand years 
was sufficient, for issuing and accumulating a complete system 
of prophecy which was requisite to prove incontrovertibly 
that the Christian religion forms an important part of the 
plan of Divine Providence. 

Respecting the prophecies of the Old Testament some 
observations are necessary. For if prophecies were to be 
delivered to mankind by Divine authority, it was necessary 
that their date should be known, and that we should have 
satisfactory evidence that they were safely preserved. But 
they could not be kept pure and uncorrupted by tradition \ 
for tradition corrupts or alters every thing. They could not 
be preserved by a single family ; for most families are soon 
extinguished or scattered or lost. Besides, a single family, 
even if it continued for many generations, would not be 
powerful enough to protect what was committed to its 
charge. It was necessary therefore that the prophecies, as 
they were uttered, should be collected and copied and con- 
signed to the care of a succession of individuals occupying 
high offices, and guarded by the whole power of some par- 
ticular state. Hence we conclude that the preservation of 
the prophecies could be safe only when intrusted to a nation 
and not to a family. 

To satisfy us of the fidelity of the guardians of the 
prophecies, it is necessary we should be made acquainted 
with their religious and moral principles. Unless they knew 

i 2 



116 



LECTURE XIV. ACTS VII. 9. 



the value of the prophecies they would not have preserved 
them. Unless they were assured that the author of them 
was omniscient, and perceived with an intuitive glance the 
future as well as the present, they would not have studied 
them with veneration and confidence. It was requisite, 
therefore, that the guardians of the prophecies should be 
acquainted with the unity and perfections of God, and also 
should understand that they were required to protect these 
prophecies in all their integrity. Now unless the first prin- 
ciples of religion and morality had been fully revealed to the 
chosen nation, they could not, as far as we can judge, have 
attained sufficient knowledge of them by their own unassisted 
human efforts. What has been said may be sufficient to 
show us that it was agreeable to perfect wisdom and pure 
benevolence that some nation should be chosen fully quali- 
fied for the important office. 

IV. We next inquire why the Israelites were selected 
rather than any other nation. It was not certainly because 
they were more enlightened, more refined or more exalted 
than any other nation ; for they were rude, ignorant and un- 
learned, and often abandoned to superstition and idolatry. 
Notwithstanding the direct interposition of the Divine Being 
in their protection and deliverance on many occasions, they 
were untractable, rebellious and disobedient. Moses fre- 
quently told, them they were stiff-necked, and that it was not 
on account of their superior qualities to other nations that 
they were chosen. Why then, it may be asked, were they 
preferred to so honourable an office before all the other 
nations of the world ? This question Moses himself answered. 
It was on account of the distinguished faith and obedience of 
Abraham that they were selected ; for it was promised re- 
peatedly to him as a reward, that his posterity should be 
numerous as the stars or the sand on the sea-shore, and that 
in his seed all the nations of the earth should be blessed. 
The posterity of Abraham were preferred, in order that his 
example of faith and obedience might be held up for their 
perpetual imitation; and however defective they may have 



IMPORTANT QUESTIONS. 



117 



been, yet they were enabled, by the superintending direction 
of the Almighty, to accomplish all the purposes for which they 
were selected, 

V. We come next to inquire why the Israelites were placed 
in Egypt, and kept there for a long period. 

Of all the countries in the world Egypt, with its land of 
Goshen, was perhaps the best adapted for rearing a family 
into a nation ; for Egypt was a most fertile country. Next, 
if not superior, to Chaldea, it was the soil in which agricul- 
ture made the earliest progress. It had a regular govern- 
ment, even in the age of Joseph. It abounded in cities, and 
carried on an extensive commerce. Eor we read of a com- 
pany of Ishmaelites or Arabs travelling from Gilead to Egypt 
with spicery and t>alm and myrrh ; who, from their readiness 
to purchase Joseph, were evidently dealers in slaves for the 
Egyptian market.* Egypt extends for six hundred miles over 
a flat valley, though it is comparatively narrow, except in the 
lower part called the Delta, near the mouth of the Nile. 
Every year this immense river overflows its banks, and leaves 
behind, when it returns to its channel, so rich a sediment as 
to form a fresh soil, when nothing is necessary but to sow 
the seed, which immediately grows up in the greatest luxu- 
riance. On this account the Egyptians were husbandmen 
before corn was much cultivated in the neighbouring countries. 
We find too that Abraham, Isaac, and J acob, still continued 
shepherds in Canaan, with a very scanty population, when 
Egypt was capable of supporting immense numbers. 

Egypt had made greater progress in the arts of life than 
any of the contiguous nations, and, consequently, formed an 
excellent school for improvement to the Israelites before they 
took possession of the promised land. It was celebrated as a 
seat of learning at an early period, and we are here told by 
Stephen that Moses was learned in all the wisdom of the 
Egyptians. Hence, too, we see the reason why Egypt was 
selected as the fittest region for the exhibition of miracles, 



• Gen. xxxvil 25.. 



118 



LECTURE XIV. ACTS VII. 9. 



not only to its own inhabitants, but also, from its vicinity to 
Canaan, for communicating a knowledge of them to that 
country. If we ask, Why were they detained in Egypt for 
two hundred and fifteen years, we answer, because a shorter 
period would not have been sufficient for the great purposes 
which God had in view. 

VI. Why were the Israelites detained forty years in the 
wilderness. 1. One reason given in Scripture is, that it 
was intended as a punishment to the refractory Israelites. 
Thus (Numb. xiv. 22, 23), " Because all these men who have 
seen my glory, and my miracles which I did in Egypt and in 
the wilderness, have tempted me now these ten times and 
have not hearkened to my voice ; surely they shall not see 
the land which I sware unto their fathers, neither shall any 
who provoked me see it." None, then, of those who were 
twenty years old and upwards when they came out of Egypt, 
were permitted to see the land of Canaan, except Caleb and 
Joshua ; and we know that this honour was confined to them, 
because they alone exhibited a steady faith in the Divine 
veracity and protection. 2. There was evidently another 
reason why those whose conduct did not deserve punishment 
were kept so long in the wilderness ; we allude to those who 
were too young to incur punishment. These required to be 
trained and educated for forty years, that they might become 
thoroughly acquainted with the law of Moses, and accustomed 
to the observance of its precepts and ordinances, that when 
they took possession of the promised land they might be 
qualified to discharge aright the high functions for which 
they were specially selected and appointed. 



LECTURE XV. 

OBSERVATIONS ON THE FACTS MENTIONED BY STEPHEN. 
Acts vii. 37. 



Contents :— Moses a pre-eminent person — God raises in other ages remark- 
able persons as in our own — A great era commenced with Moses — His 
miracles different from those of Christ— His celebrated prophecy referred 
to at the baptism and transfiguration of Christ — The Jewish dispensation 
directed against idolatry, to which men have a strange propensity, not 
only in barbarous ages but in popish times— Stephen listened to while 
recounting the history of the Jews, but his hearers became infuriated 
when accused of the death of the Messiah, and put Stephen to death 
while praying for them. 

Moses was one of the most illustrious characters that ap- 
peared in ancient times. He was endowed by God with 
pre-eminent abilities ; and let it not be denied natural talents 
are as much the gift of God as inspiration, and evidently 
designed for important purposes. There cannot be a doubt 
that God occasionally sends into the world individuals far 
surpassing others in capacity and genius, fitted for great 
achievements, for making important discoveries or improve- 
ments, for directing nations in difficult times or saving them 
from destruction. Sometimes such extraordinary characters 
appear singly, as Moses. Sometimes, as Ave have seen in our 
own time,* two extraordinary men appear in adjacent coun- 
tries — born in the same year, too; so that if one should be 
disposed to act as the scourge of wicked nations, the other 
might protect the rest of the world from the insatiable ambi- 



Napoleon Buonaparte and the Duke of Wellington. 



120 



LECTURE XV. ACTS VII. 37. 



lion of the former, and at the same time render his own 
nation the benefactors of the human race. 

The history of Moses is full of singular incidents. His 
birth and education are 'remarkable. Being born at the time 
when the king of Egypt had commanded that all the male 
Hebrew children should be drowned in the Nile, his life was 
preserved in a wonderful manner by the daughter of the 
sovereign who issued the inhuman mandate. He was in 
consequence brought up at the court of Pharaoh and received 
the best education which Egypt could afford. Accordingly 
we are told he was learned in all the wisdom of the Egyptians 
and was mighty in deeds and in words. When Moses had 
attained the age of forty, after having observed the extreme 
oppression which was practised on his countrymen, he inter- 
fered on one occasion, and having unfortunately in the 
struggle slain an Egyptian, he was obliged to escape for his 
life to the land of Midian. "While residing there in the 
occupation of a shepherd, he undoubtedly became well 
acquainted with the fertile spots of the desert through which 
he was destined afterwards to conduct his countrymen. After 
residing forty years in Midian, when he attained the age of 
eighty, God appeared to him, and after giving him a special 
commission, ordered him to return to Egypt. Here it may 
be proper to observe that during his long absence, though 
the oppression of the Israelites still continued, the nature of 
it had changed. For they were by that time reduced to a 
state of abject slavery, and forced to labour beyond their 
strength. Still, however, they continued to multiply, not- 
withstanding all the means employed to debilitate and waste 
them. 

The time was at length arrived when an important part of 
the plans of God was to be carried into execution. The four 
hundred and thirty years granted to the Amorites were now 
completed, and they had become incurable and irreclaimable ; 
for their iniquities were full. The Israelites, too, from seventy 
persons were increased to an immense multitude sufficient to 
constitute a nation ; for we find from the book of Numbers, 
that the number of men able to go to war above the age of 



OBSERVATIONS OX THE FACTS MENTIONED BY STEPHEN. 121 

twenty amounted to more than sis hundred thousand,* and 
consequently, the whole population to not less than two mil- 
lions. The period then was come when the Israelites were to 
leave Egypt and to make preparation for taking possession 
of the promised land. But previous, to their departure the 
wisdom of God had determined to interpose in a new and 
extraordinary manner ; and to render this interposition con- 
spicuous to the Israelites and Egyptians; and even by farce 
to the inhabitants of Canaan. Accordingly the most splendid 
miracles were performed, sufficient to prove to all men that 
Moses was invested with Divine authority. 

The miracles of Moses, usually called the ten plagues of 
Egypt, consisted in punishment, while the miracles of Jesus 
Christ were of a benevolent character. The reason of this 
distinction it is not difficult to discern. As the leading- 
principle of the Christian religion is love, so the miracles of 
Jesus were wisely made to correspond, in order to display the 
goodness of God to the human race. But the leading prin- 
ciple of the Jewish religion was fear, and therefore the miracles 
exhibited to them chiefly consisted of punishment. There is, 
however, another highly important reason assigned in Scrip- 
ture. The miracles of Moses were not only intended to prove 
that the God of Israel was the Supreme Being, and conse- 
quently, greater than the gods of the Egyptians : but that the 
gods of the Egyptians were no gods at all. Hence we read 
that God said, " Against all the gods of Egypt will I execute 
judgment." (Exod. xii. 12.) Thus the Egyptians believed 
the river Xile was a god. Therefore it was turned into blood 
to disprove that absurd opinion. Again, they considered the 
sun as a god. But when that luminary was shrouded in 
darkness for three days, then it was demonstrated that the 
sun was a lifeless substance, which shone or darkened at the 
command of the God of Israel. 

Moses was not only empowered to perform miracles, he 
was also endowed with the spirit of prophecy, and predicted 
the future fate of the Israelites, and especially the punish - 



* Numb. xxvi. 51. 



122 



LECTURE XV. ACTS VII. 87. 



ments that would befal them if they should become depraved 
and refractory. This he does in the most alarming and 
terrible terms, in the 28th chapter of Deuteronomy. Indeed, 
the punishments that the Jewish nation has undergone 
during the last eighteen hundred years are too remarkable 
to escape the attention of any man who is acquainted with 
their history. We are assured, also, that these punishments 
will not cease till the Jews repent of the crime which they 
haye committed, in rejecting the Messiah. 

One of the chief prophecies which respect this great person- 
age was given by Moses, and specially referred to by him : 
" A prophet shall the Lord your God raise up unto you of 
your brethren, like unto me ; unto him shall ye hearken" * 
This is the celebrated prophecy so well known to the Jews, 
and applied by them to the Messiah. It is evident that 
reference was made to it at the baptism of Jesus ; for in the 
Gospel by Matthew we are informed that " Jesus, when he 
was baptized, went up straightway out of the water ; and lo ! 
the heavens were opened unto him, and he saw the Spirit of 
God descending like a dove, or rather in the manner of a 
dove, and lighting upon him; and lo a voice from heaven, 
saying, This is my beloved Son in whom I am well pleased." 
In like manner, while our Saviour was transfigured, a voice 
issued from a bright cloud, repeating the same expressions, 
with the additional words, " hear him." 

In the 39th verse Stephen proceeds to remind the San- 
hedrim, before which he was arraigned, of the disobedience 
of their fathers to Moses, notwithstanding his miracles. In 
particular they fell into idolatry, and that too after their 
wonderful deliverance from the intolerable slavery and op- 
pression to which they had been subjected in Egypt. Yet 
within three months after their departure from that country, 
in addition to the number which they had there witnessed 
and in their passage through the Red Sea, a most wonderful 
display of Divine power had been made on Mount Sinai. 
There, while the thunder pealed, the lightning flashed, the 



* Deut. xviii. 15. 



OBSERVATIONS ON THE FACTS MENTIONED BY STEPHEN. 123 

mountain blazed and shook to its foundation, the Ten Com- 
mandments were proclaimed with a supernatural voice. The 
first commandment forbade polytheism, or the acknowledg- 
ment of any gods except the only living and true God; and 
the second forbade idolatry and the performance of any 
religious worship before an idol. Yet within forty days 
after these commandments were published in so solemn a 
manner, the Israelites had importuned Aaron, and prevailed 
upon him, to make a calf of gold in the absence of Moses. 
This idol was made in imitation of an Egyptian deity named 
Apis, and worshipped by them under the form of a bull. 

To some men it appears incredible that any rational beings 
should worship inanimate matter, whether picture or idol, or 
any created being. Accordingly it has been positively denied 
by those notoriously guilty of it. But facts, which have been 
proved by the testimony of unexceptionable witnesses, cannot 
be destroyed by the mere wishes and opinions and assertions 
of any set of men, however wise they may deem themselves. 
The apology for idolatry usually made by heathens was, that 
praying before an image excited their imagination, and roused 
their feelings. The Israelites, for any thing we know, might 
have employed the same apology. But the second command- 
ment declares it to be an act of idolatry to bow down before 
the representation of any material beings whatever, or to 
offer to them any external worship. And why was this for- 
bidden, but because the performance of any act of adoration 
to idols, or to the beings which they are intended to repre- 
sent, induces us to form mean conceptions of the spiritual, 
intellectual, and moral attributes of the Supreme Being, and 
is destructive of those high principles of religion which were 
designed to influence and direct our conduct. Accordingly 
we shall always find that, wherever idolatry prevails, no 
principles are cherished which tend to reform or improve 
the character. The reason is evident. Idols, or the beings 
they are supposed to represent, are worshipped merely from 
the belief that, as they are imperfect beings themselves, they 
may be prevailed on to exercise their power for the gratifi- 
cation of the passions of their votaries. 



124 



LECTURE XV. ACTS VII. 37. 



If we should inquire into the origin of idolatry, we should 
find that it arises from ignorance of the greatest of all truths — 
that there is only one God, who is an invisible, spiritual, in- 
telligent, moral, and perfect Being ; who can be represented 
by nothing visible. Rude and untaught men, when they 
beheld the sun in its glory, and the moon walking in bright- 
ness, rashly concluded that these were gods, or the residence 
of superior beings. Accordingly we are informed in the 
42nd verse, that the Israelites worshipped the host of heaven. 
They are also said to have taken up the tabernacle of Moloch 
and the star of their god Remphan, figures which they made 
to worship. Of Remphan nothing is known; but Moloch, 
the god of the Ammonites, is frequently mentioned in Scrip- 
ture as one to whom human sacrifices were offered. Thus 
the Israelites are charged with making their children pass 
through the fire to Moloch. 

The strong propensity of men to idolatry in enlightened as 
well as barbarous ages is remarkable. It prevailed among 
the Jews till the Babylonish captivity, notwithstanding the 
clearest prohibitions and frequent punishments. It is a 
melancholy truth that even in this advanced age the Romish 
church is as idolatrous as the ancient heathens were ; for, in 
opposition to the injunction of the second commandment, 
they bow down to images and perform other acts of worship 
to them. And, even if the explanation which they offer were 
admitted — that their worship is not given to the image but to 
the saint represented by it — still it is evident that they not 
only break the second but also the first commandment ; for 
they pray to other beings besides the true God, and therefore 
acknowledge other beings as omnipresent and able to answer 
their prayers; consequently, though they will not acknow- 
ledge or believe it, they are in fact polytheists. 

In the 43rd verse the reason of the Babylonish captivity is 
given. It was on account of polytheism and idolatry. For 
the same reason the ten tribes of Israel had been carried off 
from their own land into Assyria by Shalmanezer. As they 
did not, however, repent and reform, they were never restored. 
But the two tribes of Judah and Benjamin repented ; and so 



OBSERVATIONS ON THE FACTS MENTIONED BY STEPHEN. 125 

complete and permanent was their rejection of idolatry and 
its kindred sins, that we never read that they were guilty of 
them any more. In the same manner, though polytheism 
and idolatry remain unchanged in the church of Rome, yet 
among true Protestants they have never appeared. We have, 
indeed, heard of converts to the church of Rome in our own 
day ; but we may rest assured that such persons were never 
enlightened Protestants, for they were led by imagination or 
authority or self-interest, and never understood the pure 
spiritual religion of the Lord Jesus Christ. 

In the 44th verse the tabernacle is called the tabernacle of 
witness, because it contained the ark of the covenant, or 
chest in which the covenant or Ten Commandments were 
deposited ; which might be said to testify either for the 
Israelites or against them, according to their conduct. There 
is some difficulty in the 45th verse. But it is to be remem- 
bered, that by Jesus is here meant Joshua ; for Jesus in Greek 
corresponds to Joshua in Hebrew. 

Stephen, having traced the history of the Jews from the 
time of Abraham to that of Solomon, reminds them that God 
is a spiritual omnipresent Being, and therefore cannot be said 
to reside in buildings raised by the hands of man, and conse- 
quently could not be confined to the temple of Jerusalem or 
the land of the Jews. He had made previous allusion to the 
frequent rebellions of their fathers. He now told them they 
had not improved their own characters. For while their 
fathers had persecuted the prophets who foretold the coming 
of the Messiah, they had betrayed and crucified him when he 
actually came. 

While Stephen narrated the history of their fathers all 
seem to have listened with profound silence. But the mo- 
ment he brought his discourse home to themselves, and 
charged them with the great crime they had committed in 
putting the Messiah to death, they became furious and 
gnashed on him with their teeth. Again, when he declared 
that he saw the heavens opened and the Son of Man standing 
on the right hand of God, they became frantic with rage, 
stopped their ears as if they had been shocked and horrified, 



126 



LECTURE XV. ACTS VII. 37. 



uttered a loud yell, rushed upon him, dragged him out of 
the city, and stoned him to death. Here we see the effects 
of ignorance and prejudice and bigotry and ungovernable 
passion. While in Stephen we perceive a great character, 
possessing perfect confidence in God, meeting death with 
calmness and courage, and with his last breath uttering the 
purest benevolence. For, addressing Jesus, who graciously 
appeared to him in glory, he said, " Lord Jesus receive my 
spirit." Then kneeling down, he prayed, saying, in imitation 
of his great Master* u Lord, lay not this sin to their 
charge." 



* Luke xxiii. 34. 



LECTURE XYI. 
Philip's success in samaria. 
Acts viii. 



Contents :— Persecution rages in Jerusalem — The converts scattered over 
Judea and Samaria—Probable reason why the converts were selected 
for persecution— Philip rather than the Apostles driven to Samaria, where 
he was favourably received — What is meant by preaching Christ — Simon 
the Magian— Account of the Magians — Peter and John sent to Samaria— 
They confer the gifts of the Holy Spirit— Simon offered money to pur- 
chase this wonderful power — Some of these supernatural gifts usually, if 
not always, bestowed on converts.* 

The first persecution directed against the followers of Jesus 
Christ commenced with the martyrdom of Stephen, and 
appears to have continued for several years. For the enemies 
of Christianity seem at length to have "been convinced that 
the propagation of the Christian religion could not be pre- 
vented by formidable threatenings or severe penalties. Ac- 
cordingly they adopted the opinion that nothing but the 
extirpation of the whole converts would be effectual. Among 
the most violent persecutors was a young man named Saul, 
afterwards called Paul, known as the great Apostle of the 
Gentiles. He had been educated under Gamaliel, an eminent 
doctor of law, and thoroughly instructed in the learning of 
the Pharisees, at the same time he became vehemently in- 
flamed with all the prejudices and passions which over- 

* See Acts ii. 17, 38 ; xix. 2. 



128 



LECTURE XVI. — -ACTS VIII. 



whelmed that proud and ambitious sect. So zealous was lie 
in supporting what he considered the only true religion, that 
he made havoc of the Christians ; for he entered every house, 
and wherever he found any, whether men or women, he in- 
stantly dragged them to prison : so determined was he that 
no place should conceal nor sanctuary protect them. 

But God, who brings good out of evil, made these mea- 
sures, which the Pharisees employed for banishing Christianity 
from the world, the very means of its propagation and esta- 
blishment. For hitherto the Apostles and the converts seem 
to have confined their exertions to Jerusalem. But being 
expelled from that city by the malignant spirit of persecution, 
they were obliged to take refuge in any place where they 
hoped to find safety. Wherever they went, they carried 
Christianity with them, at the same time exhibiting the 
greatest ardour in diffusing it. 

It is remarkable that the persecution seems to have been 
directed chiefly, if not entirely, against the converts ; for it is 
affirmed that all were driven from Jerusalem except the 
Apostles. As we cannot refer this distinction to belief in the 
Christian religion, neither can we ascribe it to any attach- 
ment or respect for the Apostles. The only explanation that 
can be given is suggested by a circumstance mentioned in the 
5th chapter. There we are informed, that when the captain 
of the temple -guard with his attendants was sent to bring 
the Apostles before the Sanhedrim, he was careful to treat 
them with mildness and civility, because there was danger of 
being stoned by the people, whose awe of the Apostles seems 
to have approached veneration. It appears, then, that, 
though there was danger in persecuting the Apostles, there 
was no protection in Jerusalem for the converts. They were, 
therefore, obliged to make their escape first to a short dis- 
tance, namely, to Judea and Samaria, and when their enemies 
hunted them from these provinces, they were compelled to 
remove to a still greater distance, to Phoenicia and Antioch, 
and Cyprus, an island which lay to the north of Palestine. 

Among those who were driven from Jerusalem was Philip, 
one of the seven persons who had been selected for the 



philip's success in samaria. 



129 



management of the common funds. He first visited a city of 
Samaria, as in the original, (and not the city), for what was 
called the city of Samaria had been destroyed some time 
before by the warlike high-priest, Hyrcanus. 

The province of Samaria had been originally occupied by 
the ten tribes of Israel. When the country was overrun by 
Shalmanezer, king of Assyria, and the people carried captive* 
to Halah and Habor by the river of Gozan and the cities of 
the Medes, new inhabitants, consisting of heathens from 
Babylon, were settled in Samaria. These were afterwards 
joined by renegade Jews, who introduced a copy of the Law 
of Moses, which induced them to renounce idolatry, as well 
as to adopt the Jewish religion. They even built a rival 
temple on Mount Gerizim and had a high-priest of their own. 
They were afterwards named Samaritans. But jealousy and 
hatred prevailed so violently as to prevent any friendly inter- 
course, as we are told by the Apostle John. 

At the time here referred to, the Samaritans believed in 
one God and worshipped him accordingly. They also received 
the five books of Moses. In one respect they were better 
prepared to receive the Messiah than the Jews ; for they did 
not, like the Jews, expect a temporal prince, but a prophet 
who would "tell them all things/ ; f Accordingly it was 
thought proper that the gospel should be presented to the 
people of that province soon after it was established in Jeru- 
salem. Our Saviour, too, immediately before his ascension, 
had told his Apostles that after receiving the gifts of the 
Holy Spirit " they should be witnesses for him, not only in 
Jerusalem and Judea, but also in Samaria." 

When Philip arrived in Samaria he preached Christ. 
Hence some have concluded, that he discussed and taught a 
number of difficult doctrines which they have attached to 
the Gospel. But rash and unauthorized and fanciful inter- 
pretations of Scripture are never wise nor useful nor free 
from danger. Our duty is clearly to adhere to the ex- 
pression of the sacred volume. Now the original here is 



* 2 Kings xviii. 11. 

VOL. I. 



f John iv. 25. 



130 



LECTURE XVI. ACTS VIII. 



remarkably plain. The words literally translated are, <( He 
proclaimed the Messiah/ 5 that is, he published the arrival of 
the Messiah and asserted that Jesus of Nazareth was that 
great personage. This was a most effectual mode of arresting 
their attention, while at the same time he performed miracles. 
Accordingly, when the Samaritans heard the prophecies re- 
specting the Messiah explained and applied by a person who 
wrought miracles, they were convinced and satisfied. 

When it is said Philip proclaimed the Messiah, are we to 
take these words in the literal sense that he made this pub- 
lication as a herald or common crier? However different 
such a method of promulgating important information is 
from what is customary with us, there cannot be a doubt that 
it was not uncommon among the J ews for the prophets thus 
to address the people. We are, told that the prophet Jonah, 
when he entered the city of Nineveh, uttered a proclamation 
in these few words : " Yet forty days and Nineveh shall be 
destroyed." John the Baptist also went through the wilder- 
ness or pasture country of Judea, and proclaimed, " Repent," 
or rather reform, " for the reign of heaven approacheth." 
Jesus Christ, when he sent his twelve Apostles on their first 
mission during his own ministry, ordered them to make a 
similar announcement, " The kingdom (or reign) of heaven is 
at hand." Jesus himself, we are also assured, made the same 
proclamation (Matt. iv. 17). We have no reason, then, to be 
surprised that Philip should have followed such distinguished 
examples. 

Besides proclaiming, it was customary for our Saviour and 
his followers to give instructions, to inculcate duties and to 
answer questions. The proclamation in the manner of a 
herald had the effect of exciting attention, rousing curiosity, 
and of collecting numbers. The multitudes thus assembled 
were witnesses of the miracles performed by Philip. " For 
unclean spirits, crying with a loud voice, came out of many 
that were possessed, and many taken with palsies, and that 
were lame, were healed ; and there was great joy in the city." 
Thus we find that he met with the most cordial reception 
from the Samaritans. 



philip's success in samaria. 



131 



Previous to the arrival of Philip in Samaria, a person had ap- 
peared there of high pretensions, and of great popularity. This 
was Simon, called in our translation a sorcerer, but according 
to the original a Magian. The Magians were a sect in Persia 
who professed to be skilled in astronomy and theology and 
medicine. Persons of this description are frequently men- 
tioned in the book of Daniel, and are there called magicians, 
astrologers, Chaldeans and soothsayers. They were supposed 
to be endowed with supernatural knowledge, and were con- 
sulted by the kings of Babylon in extraordinary and difficult 
cases. A similar set of men were attached to the court of 
Pharaoh in the time of Moses, and pretended to the power of 
working miracles. To such men was supposed to belong the 
power of foretelling future events, and probably also of accom- 
plishing what were supposed to be supernatural achievements, 
though evidently done by sleight of hand. Thus the magi- 
cians of Egypt, we are expressly told, imitated the miracles 
of Moses by their enchantments. 

The great object which Simon seems to have had in view 
was, to astonish the people, and to induce them to believe that 
he was a divine person. For it is expressly said, that he gave 
out that he himself was some great one. It appears, that so 
general an admiration of him prevailed, that all gave heed to 
him from the least to the greatest, saying, " This man is the 
great power of God/' or the mighty one of God. Hence, it 
is probable that, as we know the Samaritans as well as the 
Jews expected a Messiah, Simon might wish to pass himself 
for that great personage. 

The reputation of Simon, flattering as it might be, was, 
however, speedily eclipsed by the miracles of Philip, so diffe- 
rent is pretence from reality. Simon himself was sensible of 
the vast superiority of his antagonist, for Philip cured all sorts 
of diseases, however dangerous or inveterate, instantly and by 
a single word. When all believed the declarations of Philip 
on the evidence of his miracles, we cannot doubt that the 
principal truth which was presented to them, and believed by 
them, was the same which was published everywhere — that 
J esus was the Messiah. Simon also professed to believe the 

k 2 



132 



Lecture xvi. — acts viii. 



same truth, and was immediately baptized. He continued to 
attend Philip, wondering at the great miracles which he did, 
and the signs which he exhibited. Miracles here probably 
signify the cure of diseases by supernatural power ; while 
" signs" denote the exercise of the intellectual gifts of the 
Spirit. It is probable that the great object of Simon in pro- 
fessing faith, and in submitting to baptism, was to have an 
opportunity of being frequently in company with Philip, that 
he might get some insight into the extraordinary power pos- 
sessed by him. For it is evident, from his proposal after- 
wards to purchase the gift of the Holy Ghost with money, 
that he supposed that Philip's superiority to himself consisted 
in being a more skilful magician. He might, therefore, con- 
clude, that by watching Philip while performing miracles, he 
might acquire the same superior skill and dexterity. 

In the mean time, intelligence reached Jerusalem of the 
great success which attended Philip's exertions in Samaria. 
For the Apostles learned that he had been enabled to make 
many converts in that country. No sooner was this fact 
known than Peter and John were commissioned to visit 
Samaria. Accordingly, when they arrived they conferred the 
gifts of the Holy Ghost upon those who had become Chris- 
tians ; for previous to their arrival those gifts had not been 
imparted. The external means employed on such occasions 
by the Apostles consisted of prayer and imposition of hands. 
Accordingly, they prayed to God that he would communicate 
the gifts of the Holy Spirit to these individuals, and then laid 
their hands upon them, to indicate that it was through the 
agency of the Apostles that God was pleased to communicate 
those gifts. No sooner were these things done than the con- 
verts were enabled to display undoubted proofs that they had 
actually received some particular endowments. Those usually 
given seem to have been, the gift of tongues, and what is 
called prophecy ; at least these are the gifts most commonly 
mentioned. It should not be overlooked, that prophecy here 
denotes ability to instruct, to exhort, and also to administer 
(somfort.* 

* 1 Cor. xiv. 3. ' ..." * - • 



Philip's success in samaria. 



133 



If Simon wondered at the miraculous cures performed by 
Philip, how much must he have been astonished at observing; 
that knowledge of a superior nature, and ability to speak new 
languages, were imparted by the Apostles. He was instantly 
seized with a violent desire to possess this new and extraor- 
dinary power exhibited by Peter and John ; but having no 
knowledge of its nature, and still supposing that it resembled 
the magical arts which he had been in the practice of exer- 
cising, he made the strange proposal of purchasing it from the 
Apostles with money. Peter replied, with holy indignation, 
that his proposal arose from false and pernicious sentiments 
of God, and exhorted him to repentance. 

From this passage we see, that a person is sometimes said 
in Scripture to have faith who may yet be in the gall of bit- 
terness and bond of iniquity. For it is expressly said, that 
Simon also believed, and was baptized. But what other 
meaning can be assigned to "believed" here, than that he 
merely asserted or professed belief ? 

A variety of questions might be proposed respecting the 
subjects contained in the preceding passage. It may be 
asked, Why did not Philip bestow the gifts of the Spirit on 
the Samaritans ? Had he the power, or was there any other 
reason for not bestowing it ? Why did the Apostles at Jeru- 
salem send any of their number to' Samaria, when they heard 
of Philip's great success ? 

Whether Philip had the power of imparting the gifts of the 
Spirit we are not told by the authority of Scripture. But 
even supposing that he was invested with the high privilege, 
reasons may be suggested why he did not exercise it on this 
occasion. The Samaritans were extremely obnoxious to the 
Jews. To be a Samaritan 'and to be possessed by a demon 
were equivalent terms. It is not improbable that if Philip, 
supposing him to have the power, had bestowed those gifts, it 
might have given the most deadly offence to the zealots at 
Jerusalem. Perhaps no authority subordinate to that of the 
Apostles would have satisfied them. Now the Apostles could 
attest, from their own personal knowledge, that our Saviour, 
immediately before his ascension, had positively declared to 



134 



LECTURE XVI. ACTS VT.1I. 



them, that after the Holy Ghost was come upon them they 
should be witnesses for him, not only in Jerusalem and Judea, 
but also in Samaria. Does not this imply, that Christianity 
was to be communicated to the Samaritans with all its 
blessings ? 

Whether any Christians except the Apostles were endowed 
with authority to confer the gifts of the Holy Spirit, will be 
considered at sufficient length when we come to review the 
conversion of the Apostle Paul. 



LECTURE XVII. 

PHILIP SENT TO CONVERT AN ETHIOPIAN. 
Acts viii. 26. 



Contents :— Some remarks on the Samaritans and their intercourse with the 
Jews— Philip sent to Gaza — Meets with an Ethiopian while reading in 
his chariot the prophecies of Isaiah — Philip explains and applies them 
to Jesus the Messiah and produces conviction — Baptizes the Ethiopian — 
Inferences : 1. Respecting the diffusion of Christianity; 2. Blessings be- 
stowed on persons piously employed ; 3. Simple mode of teaching Chris- 
tianity in early times, and the few doctrines or truths communicated. 

As nothing is more evident than the conclusion that the 
Christian religion was not an invention of man, so it is 
equally certain that its propagation was not conducted 
according to any previous arrangement of man. It is how- 
ever true the Apostles were led to the measures which they 
pursued by the events which occurred, by the treatment 
which they received from their enemies, and the circum- 
stances in which they were placed, as well as by Divine 
premonition. It was persecution which drove the converts 
from Jerusalem, and forced them to take sanctuary in the 
smaller towns of Judea and Samaria. Finding themselves 
safe from their enemies, they began immediately to publish 
the important truths of Christianity and to perform miracles. 
"We may indeed wonder that Philip should have overcome 
his Jewish prejudices so far as to address himself to any 
except Jews. For as we know that these were so strong in 
the minds of the Apostles against the heathens, that until a 
direct revelation was communicated to Peter he thought it 
criminal to preach the gospel to them, so the prejudices of 
the Jews were not less hostile to the Samaritans. For, as we 



136 



LECTURE XVII. ACTS VIII. 26. 



are assured by the Apostle John, they had no friendly deal- 
ings with the Samaritans, and deemed no reproach more 
galling than to hear the name of that obnoxious people 
applied to themselves. 

In the violence of their rage against our Saviour they 
called him a Samaritan, which was considered an epithet of 
the most infamous description. " He is a Samaritan and 
hath a devil (a demon), why hear ye him?" Yet Philip 
evidently never hesitated about the propriety of imparting 
Christianity to the Samaritans. Nor did the Apostles at 
Jerusalem censure his conduct. On the contrary, they un- 
doubtedly approved of it, since we know they sent Peter and 
John to bestow on the Samaritans the gifts of the Holy 
Grhost. The only explanation we can give is to refer to the 
example and instructions of the Lord Jesus himself. His 
example is shown by his conversation with the woman of 
Samaria and the inhabitants of Sychar. For we are told 
that many of the Samaritans of that city believed on him for 
the saying of the woman, which testified — " He told me all 
that ever I did." And many more believed because of his 
own word. Thus the example of J esus taught his disciples to 
make no distinction between the Jews and Samaritans. Let 
it be remembered also, that immediately before his ascension 
Jesus had predicted that his disciples should be witnesses of 
him in Samaria. 

We may observe, too, that after Peter and John had pub- 
lished the glad tidings in many villages, and had imparted 
the gifts of the Spirit to a certain number of Samaritans, they 
returned to Jerusalem. How then was Christianity to be 
spread after their departure, and especially after the re- 
moval of Philip also. We have reason to believe that the 
diffusion of the gifts of the Spirit among the converts quali- 
fied them to improve themselves and to instruct others. At 
first the plan by which God directed the Apostles was to 
plant Christianity in separate spots at considerable distances 
from one another, and to leave it to be preserved and ex- 
tended by those who had received the blessing. Thus their 
new principles were immediately called into exercise, so that 



PHILIP SENT TO CONVERT THE ETHIOPIAN. 137 

while improving others they were employed in the most 
beneficial duties to themselves. 

Christianity being thus planted in Samaria, the Providence 
of God determined that it should next be carried by Philip to 
a distant region. For this purpose an angel or heavenly 
messenger was dispatched to Philip, ordering him to go 
south wards, by the road which led from Jerusalem to Gaza. 
This was a town situate about sixty miles south-west of 
Jerusalem, near the Mediterranean sea, and on the edge of 
the desert which extends towards Egypt. Philip obeyed the 
divine command, and in travelling towards the south en- 
countered on the road an individual who is described as one 
who had the charge of all the treasure of Candace, Queen of 
Ethiopia. This man was evidently returning from Jerusalem 
to his own country, which lay to the south of Egypt. As he 
had been worshipping at Jerusalem, he was undoubtedly a 
Jew or a proselyte to the Jewish religion, for none but 
a native Jew or a zealous proselyte would have thought 
of undertaking so laborious a journey. Besides, we find he 
was accustomed to read the Scriptures, and did not neglect 
this duty even when engaged in travel. At the very time 
that Philip was directed to approach him, we are told he was 
employed in perusing the prophecies of Isaiah. Philip intro- 
duced himself by civilly asking, whether he understood what 
he had been reading. After candidly acknowledging his in- 
ability he expressed a readiness to receive instruction. 

The passage of Isaiah which had excited the attention of 
the Ethiopian is in the 53rd chapter, and is one of much 
importance. It is a prophecy descriptive of the Messiah, 
lie was to be a man of sorrows and a companion of grief, to 
be subject to the sinless infirmities of man, yet the sufferings 
to which he voluntarily submitted would be deemed by many 
that he was judicially punished or smitten by God. Accord- 
ingly we know that one of the chief objections to the belief 
that Jesus was the Messiah, on the part both of the Jews 
and Gentiles, was that he yielded to the ignominious death 
of crucifixion. " Nevertheless," says the prophet Isaiah, " he 
was wounded for our transgressions and smitten for our 



138 



LECTURE XVII. ACTS VIII. 26. 



iniquities." The prophet thus declares the true reason of his 
sufferings. It was for the sins of the people. " We all of us 
like sheep had gone astray ; we had turned aside every one to 
his own way, and the Lord laid on him the iniquity of us all. 
He was oppressed and afflicted." Then follows the passage 
quoted — " He was led as a sheep to the slaughter, and as a 
lamb before his shearers is dumb,, so opened he not his 
mouth." Thus with much truth and beauty was described 
the behaviour of J esus during his sufferings ; for he submitted 
to the severest sufferings, even to death itself, without mur- 
mur and complaint. "We have no reason to doubt that Philip 
explained every thing in the chapter that refers to the Mes- 
siah, and therefore that the following striking passage would 
not be omitted. The words are — " By an oppressive judgment 
he was taken off. And who will declare his manner of life. 
For he was cut off out of the land of the living. For the 
transgression of my people he was smitten to death and his 
grave was appointed with the wicked, but with the rich was 
his tomb."* 

In this passage we have a striking instance of the value of 
prophecy, and an example, too, of its proper application. No 
miracle was performed to convince the Ethiopian of the -truth 
of the glad tidings respecting the Messiah. An appeal to pro- 
phecy was sufficient, at least when the proper key was afforded. 
Now one of the special gifts of the Spirit enabled those 
who possessed it to understand, apply and explain, the 
prophecies of the Old Testament, particularly those relating 
to the Lord Jesus. The proof presented by Philip on this 
occasion would consist of two parts : first, repeating the facts 
correctly concerning Jesus Christ; secondly, showing that 
the prophecy referred to those facts. For it is said Philip 
began at the same Scripture, and preached unto him Jesus, 
or rather communicated to him the glad tidings concerning 
Jesus. 

Now these words suppose that Philip enumerated the 
striking events in the life of Jesus Christ, as also the circum- 



* Lowth's Translation. 



PHILIP SENT TO CONVERT THE ETHIOPIAN. 



139 



stances attending Ms death. It is higlily probable that the 
Ethiopian, during his temporary residence in Jerusalem, had 
heard of our Saviour, and of what had befallen him there ; 
for that was too remarkable to be soon forgotten. It would 
be necessary only to remind the Ethiopian of what he had 
already heard. We may also infer that Philip would show 
that the prophecy of Isaiah exactly described the Messiah, 
the principal features of his character and the leading events 
of his life. As soon as the Ethiopian was enabled to compare 
the prophecy of Isaiah with the facts which he had heard 
recounted, he was satisfied that Jesus of Nazareth was the 
personage referred to, and therefore concluded that he was 
the Messiah. For being a Jew and acquainted with the Old 
Testament, he must have believed that the prophecies were 
written by inspiration or communicated to the prophet by the 
Divine Being, who alone knows the future as well as the past, 
and thus can dictate a history of events before they are 
accomplished. 

As Philip and the Ethiopian went on their way, the 
Ethiopian said, " See here is water. What doth hinder me 
to be baptized ? And Philip said, If thou believest with all 
thine heart thou may est. And he answered, I believe that 
Jesus Christ is the Son of God." Upon this he was imme- 
diately baptized. Then instantly the Spirit of the Lord 
caught away Philip, while the Ethiopian, who saw him no 
more, went on his way rejoicing. From these words we 
cannot confidently determine that Philip was conveyed away 
in a miraculous or supernatural manner. TVe are, however, 
assured that as he had been directed by the Spirit to join 
himself to the Ethiopian, so when the purpose was accom- 
plished the Spirit again enjoined him to withdraw. 

From this passage some important inferences may be 
drawn. 

1. When any extraordinary means are employed to give 
important instruction to individuals, we have reason to 
believe that those individuals are intended to be useful 
instruments in diffusing Christianity. Hence we are led to 
conclude that the Divine direction given to Philip to go to 



140 



LECTURE XVII. ACTS VIII. 26. 



the place where he met with the Ethiopian (which seems to 
have heen not far from Azotus, or Ashdod, about thirty-four 
miles south-west from Jerusalem) must have been for an 
invaluable purpose. Indeed we cannot doubt that there were 
two important objects in view, first to teach the Ethiopian 
the first principles of Christianity • and, secondly, that by his 
agency it might be introduced into Ethiopia. It is not a 
little remarkable that in the present age a mixture of the 
Jewish and Christian religion has been found to prevail 
among the Abyssinians who inhabit the country to the south 
of Egypt. And, for anything we can say to the contrary, the 
Christian religion may have been originally conveyed to 
Ethiopia or Abyssinia by this very individual, the treasurer 
of Queen Candace. 

2. It is to be observed that when the extraordinary means 
here mentioned were employed for the conversion of the 
Ethiopian, he was religiously and usefully engaged ; for he 
was reading the Scriptures, and evidently with an anxious 
desire to understand them. It is not improbable that he 
might have been directed to the study of the prophecies by 
his expectation of a Messiah, which we know universally pre- 
vailed at that time, not only among native Jews, but among 
heathens, who looked for the appearance or birth of some 
extraordinary personage. It is sufficient, however, that he 
was zealously engaged in using the means of obtaining in- 
struction when the goodness of God was pleased to present to 
him a person who could explain the prophecies, and impart 
to him satisfactory information on subjects of the highest 
importance. This is agreeable to a maxim frequently repeated 
by our Saviour : " He that hath, to him shall be given and 
he shall abound that is, he who makes a proper use of the 
advantages which he possesses shall receive more advantages. 
This is one of the greatest encouragements for performing all 
our duties with energy and perseverance. In all cases let us 
act with prudence and vigour and steadiness, and implore the 
aid of our heavenly Father, and we shall undoubtedly be suc- 
cessful. We may add, " Blessed is he who hungereth and 
thirsteth after righteousness, for he shall be filled," that is, 



PHILIP SENT TO CONVERT THE ETHIOPIAN. 



141 



he shall be successful in attaining that righteousness, through 
the blessing of God, which he is eager to attain. 

3. From this passage we discover with what wonderful 
simplicity the Christian religion was at first taught by in- 
spired teachers. The only new truth which the Ethiopian 
was required to profess previous to baptism was belief in 
Jesus. Accordingly when he requested baptism Philip ex- 
pressed his readiness to comply after a profession of faith was 
made. " If thou believe with all thine heart thou mayest." 
Then the other replied, " I believe that Jesus is the Messiah, 
the Son of God," (when properly translated). With this 
declaration Philip was satisfied. This was the first and most 
important doctrine to be believed by a Jew. But was 
nothing more necessary ? Yes. How then, it may be asked, 
could this additional knowledge be obtained by the Ethiopian 
in his own country ? The only answer that can be given is, 
that Philip had supplied a key to the Old Testament which 
would enable him to study and understand the prophecies. 
And as he was so much delighted with the instruction he 
had received that he went on his way rejoicing, it is highly 
probable that when difficulties occurred to him or a desire of 
additional knowledge influenced him, he might be again in- 
duced to leave for a time his native country, not merely for 
worshipping at Jerusalem, but with the wish and hope of 
meeting again with Philip or some other Christian instructor 
in order to receive higher and more important information. 



LECTURE XVIII. 

CONVERSION OF SAUL. 
Acts ix. 



Contents : — Paul born and brought up at Tarsus— Thence transferred to 
Jerusalem after our Saviour's ascension — His great intellectual talents 
and learning— His false views of Christianity and intolerance — Goes on 
a persecuting commission to Damascus from the High-Priest— Arrested 
and overpowered by a sudden supernatural splendour— Saw and heard 
Jesus, but struck blind for three days — Why a miracle was employed to 
convince him — Reasons wise and beneficial. 

In this chapter we are presented with one of the most extra- 
ordinary facts recorded in the early history of Christianity, — 
the conversion of one of the most inveterate persecutors into 
an ardent, indefatigable and successful propagator of the 
Christian religion. In order, then, that we may take a com- 
plete view of this important subject it will be proper, 

I. To review the history and character of Paul while he 
remained a Jew. 

II. To consider the manner of his conversion, and the cir- 
cumstances attending it. 

III. The reasons why it was accomplished in a miraculous 
manner. 

I. First, then, we shall review the history and character of 
the Apostle Paul while he remained a J ew. 

He was born in Tarsus, the chief city of Cilicia, a pro- 
vince of Asia Minor. His father was a Jew of the tribe of 



CONVERSION OF SAUL, 



143 



Benjamin, and of the sect of the Pharisees. As Tarsus was 
celebrated for knowledge, Paul had the best opportunities of 
becoming acquainted with the literature of the Greeks, which 
surpassed that of all other ancient nations. Indeed, Greek 
was the current language of the inhabitants. It is evident 
from Paul's speeches, recorded in the Acts of the Apostles, 
that when addressing a heathen audience, he employed that 
form of the language which was reckoned pure and classical, 
though in his communications with Jews he adopted that 
peculiar idiom with which they were most familiar, namely, 
that which prevails in the Septuagint, or Greek translation of 
the Old Testament. He was therefore well acquainted with 
both dialects. It is manifest also, from his quotations, that 
he was familiar with Grecian authors. Thus, in his speech 
in the Areopagus, when the Stoic and Epicurean philosophers 
formed part of the audience, he quoted a passage from the 
writings of the poet Aratus : " For we his offspring are." 
Again, he quotes the poet Epimenides, in his epistle to Titus : 
" The Cretans are always liars." 

From Tarsus Paul removed at the proper age to Jerusalem, 
in order to carry on his studies and to complete his know- 
ledge of Jewish literature. Unfortunately, we cannot ascer- 
tain the age of Paul when this removal took place. He him- 
self, however, in his speech delivered before Festus and King 
Agrippa, informs us that he had lived at Jerusalem from his 
youth ; and we know that among several ancient nations the 
season of youth was understood to commence when full 
growth was attained. At the time of Stephen's martyrdom 
he is expressly called a young man.* He was educated at 
Jerusalem under the celebrated Gamaliel. And as Paul does 
not say that he had any other instructor in that city, we may 
justly conclude, that before he could be qualified to receive 
benefit under so eminent a professor, he must have passed the 
age of boyhood, and have been fitted to be introduced into 
the more difficult parts of Jewish learning. 

From the allusion which the Apostle makes to the number 



* Acts vii. 58. 



144 



LECTURE XVIII. ACTS IX. 



of persons who were well acquainted with his history and con- 
duct in Jerusalem, we must infer that he spent several years, 
there. The same conclusion may be drawn from the progress 
which he declares he had made in his studies ; for he says 
that he had profited or made progress in the Jewish religion 
above many of his equals. We therefore conclude that, at 
the time of his conversion, Paul had been settled for a consi- 
derable period at Jerusalem. 

There is, however, a difficulty which it is desirable, if pos- 
sible, to clear away. If Paul's conversion took place soon 
after the ascension of J esus, he must have been living at Jeru- 
salem during our Saviour's ministry. Now he was of so 
ardent and inquisitive a mind, that if he had had an opportu- 
nity he must have seen our Saviour, and been well acquainted 
with his miracles and his death. If that had been the case, 
it is scarcely possible that he should make no allusion to the 
fact in any of his speeches or epistles. We can therefore 
remove the difficulty only by supposing, that he had not 
arrived at Jerusalem till our Saviour's ascension, and that 
several years had elapsed between that event and his con- 
version. 

Paul was endowed with talents so exquisite as would have 
raised him to the first rank in any situation in which he could 
be placed. His understanding was sound and vigorous, his 
temper keen, his resolution inflexible, and his activity un- 
wearied. His natural abilities must have been highly culti- 
vated under his teacher, the most eminent of the Jewish 
rabbis ; and while yet a young man, he stood so high in the 
estimation of the chief priests as to be thought qualified to 
execute a commission of great responsibility and difficulty. 
To his intellectual endowments were added invincible intre- 
pidity, as well as an ardent desire to perform effectually what 
he considered to be his duty. 

There was, however, one mighty flaw in his character ; for 
though educated under the direction of Gamaliel, he did not 
possess the moderation of his master. He had imbibed such 
false opinions of Christianity, that he deemed it a duty agree- 
able to God to persecute all who adhered to it in the bitterest 



CONVERSION OF PAUL. 



145 



and most unrelenting manner. He was accessory to the 
stoning of Stephen, and afterwards made havoc of the Church, 
entering into every house where Christians resided, and drag- 
ging them, whether men or women, to prison. Never was a 
more intolerant and violent persecutor. Having, with the aid 
of similar characters to his own, driven most of the Christians 
from Jerusalem, his rage impelled him to hunt them out of 
their respective places of refuge. Hearing that Damascus 
harboured many of the converts, though it was one hundred 
and sixty miles distant, he did not hesitate to undertake the 
journey. Accordingly, he applied to the High Priest, and 
received from him a commission to the Directors of the syna- 
gogues at Damascus, requiring their assistance in apprehend- 
ing the followers of Jesus. Armed with such authority, and 
accompanied by a sufficient number of officers to enable him 
successfully to accomplish his purpose, he entered on his 
journey, breathing threatenings and slaughter against the 
disciples, and anticipating in his imagination the extinction 
of the new religion. But it was determined in the council of 
heaven, that this inhuman hostility should be defeated, and 
that the man who issued forth with bloody intentions should 
become a convert to the religion which he had furiously 
persecuted. 

II. At length Paul, with his persecuting retinue, approached 
Damascus, and terrible disaster hovered over the disciples of 
Jesus. It was at mid- day, when the sun is at its height in 
the heavens, and shines with the greatest brilliancy, that the 
extraordinary event took place. A circular glory, an effulgent 
light, surpassing the brightness of the meridian sun, in an 
instant encompassed Paul and his company. The splendour 
dazzled and blinded, and overpowered them, and they all fell to 
the ground. While they remained motionless with astonish- 
ment and terror, a voice was heard : but it was not the voice 
of man. It addressed Paul by name, and was heard, though 
indistinctly, by his attendants, but not understood by them — 
probably on account of their excessive fear. 

A question of some importance suggests itself here, Did 



VOL. I. 



L 



146 



LECTURE XVIII. ACTS IX. 



Paul see J esus as well as hear his voice ? It is fortunate that 
this question is easily answered, and in the most satisfactory 
manner. One of the qualifications of an Apostle was, that 
he had seen the Lord Jesus. Accordingly in his first epistle 
to the Corinthians, Paul says, " Am I not an Apostle ? Have 
I not seen Jesus Christ our Lord?" But as it might be 
doubtful whether it was on the road to Damascus or in some 
other place that Paul had actually seen Jesus in person, the 
question is clearly answered in the 9th chapter 27th verse : 
" But Barnabas took Paul and brought him to the Apostles 
and declared to them how he had seen the Lord in the way." 
There are other passages to the same purpose. We are 
assured then that Paul saw Jesus personally on the road to 
Damascus. 

But while he heard and understood the words addressed to 
him, u Saul, Saul, why persecutest thou me ?" and saw the 
person who uttered them, Paul did not know who he was. 
Without hesitation, however, he distinguished him as a Divine 
being, and therefore asked with a trembling voice, " Who art 
thou, Lord?" addressing him by the appellation of Lord. 
The unexpected and appalling reply was made, " I am Jesus 
whom thou persecutest." What must have been the con- 
fusion, astonishment and horror of this intolerant but con- 
scientious persecutor, when he found that what he had 
considered as a duty was now charged on him as a crime ; 
that the religion which he was endeavouring to extirpate was 
revealed and enjoined by God ; and that the person whom he 
had been compelling men to blaspheme, had now appeared in 
a supernatural manner as a Divine being. 

With the greatest veneration and humility Paul added, 
What wilt thou have me do ? This question shows that Paul 
was convinced that a celestial manifestation was made to him, 
and that he was willing and ready to obey any command 
given by Divine authority. Jesus replied,"* " Rise and stand 
upon thy feet, for I have appeared to thee for the purpose of 
appointing thee a minister and a witness of what thou hast 



* Acts xxyi. 16—18. 



CONVERSION OF PAUL. 



147 



seen and of what I will show thee ; delivering thee from the 
people and from the Gentiles to whom I now send thee, to 
open their eyes, to turn them from darkness to light, and 
from the power of Satan unto God, that they may receive 
forgiveness of sins and inheritance among them who are 
sanctified by faith in me." Jesus then added, " Arise and 
go into the city and it shall be told thee what thou oughtest 
to do." 

It was impossible that Paul could suppose that the vision 
was an illusion of fancy. He was no visionary, and if he had 
been under the influence of imagination, the train of thought 
produced would have been in favour of his leading passions. 
Let it be marked, too, he had the evidence of his senses ; he 
saw a brilliant light surpassing that of the sun at mid-day ; 
he heard a supernatural voice ; he beheld a superhuman 
being. If it had been possible for Paul to entertain any 
doubt of the reality of the vision, that doubt must have been 
entirely removed when he found that the effect was to de- 
prive him of the sense of sight, and that this blindness con- 
tinued for three days till cured by a miracle. 

III. We come now in the third place to inquire, Why 
were means so extraordinary employed to convert so violent 
a persecutor. 

We may observe that the twelve Apostles were selected by 
Jesus Christ himself in person. He did not, however, receive 
into that number every person who had believed in his 
miracles, but out of those who had attended him from the 
commencement of his ministry he chose twelve. Now, as his 
avowed followers consisted only of plain uneducated men, and 
not distinguished by superior talents, his Apostles were 
necessarily selected from that class. There was also another 
reason why he chose such men. It was to render it evident 
that the successful propagation of the Gospel was not owing 
to the talents or wisdom or influence of men, but to the 
power of God. For it is certain that these illiterate men 
when they entered on their office possessed more knowledge 
of God, of his attributes and plans than any that ever has 

l 2 



148 



LECTURE XVIII. — ACTS IX. 



appeared in the world except their own Divine Master. And 
as they could not attain such knowledge by human education 
or by their own exertions, the conclusion is unavoidable that 
they must have received it from heaven. 

But after Christianity had made some progress, if no man 
of conspicuous talents or learning had become a Christian, it 
would have been said that the new religion was not accom- 
panied with evidence sufficient to convince men of pene- 
tration and judgment. This objection is answered by the 
selection of Paul who was, without doubt, the first man of his 
age in every intellectual quality that is usually deemed worthy 
of admiration and respect. 

1. The conversion of Paul, then, was a strong argument 
for the truth of Christianity, even among those who were 
engaged in persecuting it, for is it possible to suppose that 
anything except the clearest proof could have changed Paul, 
so stern and obstinate an unbeliever, into a Christian. All 
his prejudices, all his passions, were combined against Chris- 
tianity. His pride, his ambition, his high name, and the 
confidence placed in him by the leading men among the J ews, 
and his influence among the people all united to forbid any 
change. Such a wonderful event, then, as the conversion of 
Paul was an answer to the objection made against Jesus, 
" Have any of the Pharisees believed in him." It is an 

•indirect but an overpowering refutation of modern infidels, 
too, who thought that no philosopher could be a Christian. 
For he was a man of the first eminence in intellectual talents. 
There is no doubt that Paul himself was fully convinced 
that nothing more was necessary than to repeat the super- 
natural means employed to convert him to satisfy the most 
incredulous. For we find him on two different occasions ap- 
pealing to the means of his conversion, once before the Jews 
at Jerusalem,* and again before king Agrippa,f when that 
prince declared that he was almost persuaded to be a Chris- 
tian. 

2. The Apostle gives another reason for his being selected 



* Acts xxii. 



t Acts xxvi. 



CONVERSION OF PAUL. 



149 



(1 Tim. i. 16), " For this cause I obtained mercy, that in me 
first Jesus Christ might show forth all long suffering. - " No- 
thing surely could afford stronger encouragement to repent- 
ance, than the forgiveness extended to Paul. It exhibited the 
important truth that even the most violent persecutors need 
not sink into despair, for God delights in the exercise of 
mercy ; but let them remember that though God, in order 
to show his mercy on one remarkable occasion, employed 
extraordinary means to convert Paul, he has not taught us to 
expect any means except those that are ordinary and common 
and open to all men. 



LECTURE XIX, 

PAUL AT DAMASCUS. 
Acts ix. 10. 



Contents : Paul, ordered to go to Damascus for instruction, was blind 
for three days, evidently to give time for reflection and repentance — 
Ananias then sent to restore his sight and baptize him — "Whether Paul 
was then invested with any of the gifts of the Holy Spirit which qualified 
him to teach Christianity — The Jews conspired against his life, but he 
escaped. 

When Jesus appeared to Paul, while travelling from Jeru- 
salem and approaching near to the city of Damascus, he was 
surrounded by the same celestial glory as had been exhibited 
on the Mount of transfiguration. As that glory or light which 
encircled him surpassed the splendour of the sun at mid-day, 
Paul must have been convinced that it was supernatural. 
"While then he saw the person of Jesus distinctly, heard him 
speak with a voice of authority, while charging him with the 
appalling crime of persecution, he was overpowered with 
astonishment and trembled with emotion. So convinced was 
he that it was a Divine person who appeared to him and who 
condemned his conduct, that instantly he became all sub- 
mission and obedience, and humbly requested to know what 
was incumbent on him to do. 

But no farther instruction was given, no additional orders 
were issued, except to go into the city of Damascus, where 
the necessary information would be given to him, as it was 
deemed proper that he should have some time to reflect on 
the vision, and in order to satisfy himself of its reality he was 
smitten with blindness. For the same reason Zacharias had 



PAUL AT DAMASCUS. 



151 



been struck dumb, that be might be assured of the truth of 
the vision which had been presented to him, and that he 
might ponder on the prophecy respecting his unborn son, 
John the Baptist. 

When Paul entered Damascus we are sure he thought no 
more of the commission which he had received, or of delivering 
the letters from the High Priest to the Directors of the syna- 
gogue. The vision was too indelibly imprinted on his mind 
to be effaced by any other thoughts. He was assured, too, 
that total blindness could not proceed from a mere flight of 
imagination. Since the vision was real, he was satisfied that 
he himself had been acting wickedly, and that in opposing 
Jesus of Nazareth he had been resisting the authority of God. 
Eepentance instantly followed conviction, and it must have 
been accompanied with the strongest feelings, the deepest 
anguish and shame and remorse; for we are told that for 
three days he neither ate nor drank. 

Accordingly, after he had spent those three days in bewail- 
ing his sad misconduct, Ananias, a highly respected Christian 
of that city was commissioned to visit him. The Lord Jesus 
had been graciously pleased to appear to him in a vision, and 
to command him to go to a certain street, and to inquire for 
Saul of Tarsus, who was already prepared for the visit. For 
while engaged in prayer a mental vision was exhibited to him, 
in which Ananias appeared and laid his hands upon him and 
restored his sight. It is evident that Ananias was at first 
afraid to execute the injunction or to hold any intercourse 
with a man so notoriously hostile to the Christian name. 
But when J esus declared that Paul was selected as a special 
agent to make known his religion to the Gentiles, to kings 
and to the children of Israel, and that he should afterwards 
submit to great sufferings for his name's sake, Ananias in- 
stantly obeyed. He went to the house where Paul lodged, 
and laying his hands upon him, said, " Brother Saul, receive 
thy sight/'' and at that instant something resembling scales 
fell from his eyes and his sight was restored. He was then 
baptized and partook of food. 

It may appear strange to some that nothing is said of the 



152 



LECTURE XIX. ACTS IX. 10. 



faith of Paul at his baptism, either of its nature or object. 
The answer is, that it was evidently of the same nature with 
what was uniformly required of all other converts, namely, 
that Jesus was the Messiah the Son of God. This had so 
often been stated before and so particularly exemplified in the 
case of the Ethiopian, that it was unnecessary to repeat it. 
This truth was disclosed to Paul by our Saviour himself on 
the road to Damascus when he said, " I am Jesus whom thou 
persecutest." It was also acknowledged by Paul when he 
instantly said trembling and astonished, " Lord, what wilt 
thou have me to do." This faith then was instantaneous ; for 
he had seen the Lord Jesus in so vivid a manner, the splen- 
dour of the light or glory which encircled him was so bright 
and dazzling, the blindness with which he was struck was so 
sudden, in short, the proof was so overpowering that he hesi- 
tated not a moment; his conviction was complete and his 
faith established, so that it could never fail. Accordingly, he 
henceforth believed with his whole heart that Jesus was the 
Messiah the Son of God. 

Another subject of great importance, though reckoned 
more difficult, requires consideration. When were the gifts 
of the Spirit bestowed on Paul, and by whose agency or by 
what means were they conveyed. 

Instead of resting the answer to these questions on the 
special history of Paul as given in the Acts of the Apostles, 
it has been customary to appeal to mere inferences and 
opinions such as these. There is no proof, say some, that 
any persons besides the Apostles imparted the gifts of the 
Spirit to converts. Then in corroboration of this opinion, 
the case mentioned in the 9th chapter is quoted, in which it 
is stated that when Philip had made many converts in 
Samaria, the Apostles as soon as they received the intelli- 
gence sent Peter and John, who communicated the gifts. 
Hence it is inferred that Philip had not power or authority 
to bestow those gifts. 

The questions now under consideration relate to a plain sim- 
ple fact, and therefore if we can find direct positive testimony, 
which is undoubtedly the appropriate evidence, we ought not 



PAUL AT DAMASCUS. 



153 



to admit of inferences which are indirect, and therefore infe- 
rior proof. Let ns then try. Thus we are expressly told in 
the 10th and 11th verses of this chapter, that after Paul had 
arrived at Damascus, the Lord appeared in a vision to Ana- 
nias, a disciple, and commanded him to visit Paul. Ananias 
obeyed, entered the house, and putting his hands on the 
blind, but now self-convicted humble penitent, said, " Brother 
Saul, the Lord even Jesus that appeared to thee in the way 
as thou earnest, hath sent me that thou mightest receive thy 
sight and be filled with the Holy Ghost." 

Here we are distinctly told on the authority of Ananias 
himself, who was undoubtedly a man of veracity, as being a 
Divine messenger, that he was commissioned to visit Paul for 
two purposes, that he might receive his sight and be filled 
with the Holy Ghost. Now, we are assured that the first of 
these purposes was accomplished immediately , that something 
like scales fell from his eyes. Since, then, he instantly received 
his sight, why should we have a doubt that the second pur- 
pose was not also accomplished at the same time. 

But it maybe objected, It is not expressly added that he at 
the same time received the Holy Ghost. We venture, how- 
ever, to affirm, that it is declared in words equivalent, in the 
20th verse, where it is said, " And straightway he preached 
Christ in the synagogue, that he is the Son of God." 

We confidently ask, How could Paul preach that Jesus of 
Nazareth was the Messiah, the Son of God, unless he had 
been invested with the supernatural gifts ? Can we imagine 
any natural means, by which a man who had been a stubborn 
virulent zealot, who had long cherished the most erroneous 
opinions, and fostered the most violent animosity, could im- 
mediately change his whole internal frame and become an 
enlightened Christian ? in short, that he should possess such 
a degree of knowledge of the facts and arguments respecting 
a religion of which he had been totally ignorant, as to be 
speedily qualified to preach or declare the fundamental prin- 
ciple of Christianity? It may, indeed, be asked by some, 
could he not obtain this knowledge from Ananias ? We an- 
swer, Paul could not from any man, even from the Apostles 



154 



LECTURE XIX. ACTS IX. 10. 



themselves, acquire such extensive knowledge of facts, and 
such a store of arguments, as was requisite to qualify him for 
this high and difficult office. 

We trust, in all humility, we may be permitted to consider 
another question : Why did our Saviour appear in person to 
arrest the arm of the determined persecutor, while he at the 
same time convinced him of the enormity of his conduct ? 
We may venture to reply, as we have every reason to believe 
that the means which the Divine Being is pleased to employ 
is admirably fitted to the end which is intended, so we may 
fairly conclude, that our Saviour would not have appeared in 
person to Paul if any other means of conviction had been 
more suitable. 

We may also be assured, that from no source could Paul 
have received so enlightened, so complete, so satisfactory 
knowledge of Christianity, as from this direct divine commu- 
nication. The fact, then, that he preached Christ, is sufficient 
to prove that he had the knowledge, and consequently pos- 
sessed the extraordinary gifts. We may confidently add, that 
unless Paul had been sensible that the knowledge which he 
possessed was supernatural, he would not have been convinced, 
nor henceforth have acted so prominent a part in so many 
regions of the world, or so boldly and energetically promul- 
gated the faith which he had attempted to destroy. 

Lastly ; if it should be earnestly and piously desired to 
know at what precise time Paul was made an Apostle, we an- 
swer, not only before he wrote his epistles, in which he exer- 
cised the authority of an Apostle, but before he began to 
publish Christianity. This assurance we derive from our 
Saviour's own words, as they were emphatically declared to 
Paul himself on the road to Damascus.* IC For I have ap- 
peared unto thee for this purpose, to make thee a minister 
and a witness, both of those things which thou hast seen, and 
of those things in which I will appear unto thee/ - ' 

Indeed, the wonderful scene near Damascus was so over- 
powering, that it would have convinced any man instantly of 



* Acts xxvi. 16, 17. 



PAUL AT DAMASCUS. 



155 



the celestial nature of the Christian religion. Besides, our 
Saviour then declared that Paul was to be. not only a minister, 
but a witness; First, of those things which he had seen. These 
words seem to refer to the supernatural vision, and to imply 
that Paul's testimony of it would be a powerful and an irre- 
sistible means of convincing many. Such was undoubtedly 
the impression made on PauTs mind, that nothing more than 
a vivid description of it was necessary to convince all candid 
hearers of the truth of Christianity. Secondly, Our Saviour 
told Paul that he was also to be a witness of what he should 
afterwards experience, namely, deliverance from Jews and 
Gentiles, &c. We request the peculiar attention of the reader 
to the words that follow : " The Gentiles, to whom I now send 
thee." For these words according to the original) might with 
the greatest precision be rendered, " To whom I now appoint 
thee an Apostle." 

Here, then, we have the direct, explicit authority of our 
Divine Master himself, that it was on the road near Damascus, 
when he appeared to Paul, that he was chosen, nominated and 
appointed to be an Apostle to the Gentiles and therefore 
we conclude, without hesitation, with the most perfect con- 
fidence, that it was on the road to Damascus, when Paul was 
made a Christian, that he was also constituted an Apostle by 
the direct appointment of the Lord Jesus Christ when he 
actually appeared to him in person. 

As it appears, from the reluctance which Ananias expressed 
to visit Paul, that he was well acquainted with his conduct as 
a persecutor, his arrival at Damascus, and the purpose for which 
he came, so we cannot doubt that the other Christians in the 
city were ignorant of his new character. What must, then, 
have been their astonishment when they found the man sup- 
porting the fundamental doctrine of Christianity, and triumph- 
antly confuting the Jews who opposed it. These said, " Is 
not this the man who at Jerusalem destroyed those who call 
on this name, and who came hither to carry them in chains 
to the chief priests ?" 



* E8VWV, 61S OV$ (76 a~0(TT€\\W. 



156 



LECTURE XIX. ACTS IX. 10. 



In the 23rd verse, it is said, that after many days were 
fulfilled the Jews took counsel to kill him ; but he escaped, 
and went to Jerusalem. Now we know that from Paul's own 
authority, that between his conversion and his return to 
Jerusalem three years elapsed ; for in his epistle to the 
Galatians he informs us, that he did not then go up to Jeru- 
salem to them who were Apostles before him, but he went to 
Arabia, and again returned to Damascus. He adds, " Then 
after three years I went up to Jerusalem." It thus appears 
that Paul, after his conversion, spent three years before he 
visited Jerusalem, partly in Arabia, and partly in Damascus. 
How much of that time was occupied in Arabia we are not 
informed. That his temporary residence there was by the 
divine direction cannot be doubted. Yet it is remarkable, 
that no information is given us respecting the reason why he 
was sent there, or how he was employed. If he. had been 
engaged in spreading the Gospel in Arabia, we can see no 
reason why that fact should have been omitted. 

It is not wise, nor safe, to rest explanations of Scripture on 
mere conjecture. But as we find that at a succeeding period 
Paul was sent to Tarsus, "to preserve him from the virulence of 
his Jewish enemies, so there would be no improbability in sup- 
posing, that immediately after his conversion the same danger 
might have driven him from Damascus into Arabia. Neither 
are we entitled to suppose, that he was sent to some retired 
spot in that country, that he might be fully instructed in the 
knowledge which was necessary to qualify him for an Apostle, 
for all that knowledge might have been imparted to him in 
an instant at Damascus as well as in Arabia, by supernatural 
influence. Accordingly, he declares that he was an Apostle,* 
not from men, or by man, but by J esus Christ and God the 
Father. He asserts also the great facts of Christianity, f that 
Christ died for our sins according to the Scriptures, that he 
was buried, that he arose from the dead on the third day 
according to the Scriptures, and was seen of Cephas, by the 
twelve, and by more than five hundred brethren. He affirms, 



* Gal. i. 



f 1 Cor. xy. 3-6. 



PAUL AT DAMASCUS. 



157 



also, that he had received from the Lord his knowledge of the 
Lord's supper, his authority for enjoining the observance of 
it, and his information respecting the words of institution.* 
On one occasion, he quoted a saying of Jesus that has not 
been mentioned by any of the other sacred writers : " It is 
more blessed to give than to receive." f 

Prom this passage we may learn what was the first doctrine 
of Christianity which was communicated to the Jews. They 
formerly believed in God ; they believed the prophecies, and 
consequently expected the Messiah towards the end of the 
seventy weeks, or at the time he actually came. But when 
they became Christians they were convinced that he had 
actually arrived in person. These things are often repeated 
in Scripture, because they are fundamental, and never to be 
forgotten. 



* 1 Cor. xi. 23-29. 



t Acts xx. 35. 



LECTURE XX. 



PAUL VISITS JERUSALEM. PETER CURES PALSY, AND RESTORES 
TABITHA TO LIFE. 

Acts ix. 26. 



Contents : — Object of Paul's visit to Jerusalem — Lasted only fifteen days — 
Jesus there appeared to him, and enjoined his departure — Peter cures 
palsy at Lydda — Restores Tabitha to life — "Why were witnesses excluded 
till the cure was accomplished ? — Effect produced on the minds of the 
people by this miracle. 

The first visit which Paul made to Jerusalem after his con- 
version is mentioned in the 26th verse. It was only three 
years before that he had left that city, breathing threatenings 
and death against all Jews who had become disciples of the 
new religion. Now he is sensible of his former guilt, and has 
become a sincere believer in the faith which he formerly op- 
posed. No information is here given of the particular pur- 
pose which he had then in view ; but in the epistle to the 
Galatians he has given us the desirable intelligence. He 
declares that his object in visiting that capital was not for the 
purpose of receiving instruction or authority from the other 
Apostles, for he himself was an Apostle by the selection and 
appointment of Jesus Christ and God the Father, as he assured 
the Galatians, and not in any respect inferior to the most 
eminent of the Apostles. His object was to visit Peter and 
enjoy his society, and probably also to display to others their 
mutual confidence. But he remained no longer than fifteen 
days. His reason for mentioning this fact, as well as the fact 



PAUL VISITS JERUSALEM. 



159 



that he had been three years a Christian at that time, seems 
to have been to prevent his readers from supposing that he 
had received from Peter his knowledge of the great truths of 
the Christian religion. Now the other Apostles knew the 
facts respecting Jesus from their own observation while attend- 
ing his ministry. And to render their testimony unexcep- 
tionable; it was made infallible ; for the Lord J esus promised 
that the Comforter, or Holy Spirit, would not only teach them 
all things, but also would bring to their remembrance what- 
soever he had said unto them. Now, one of the qualifications 
of an Apostle was to testify the facts concerning Jesus, par- 
ticularly his miracles and death, and resurrection and ascen- 
sion, as well as the doctrines and precepts which he taught. 
The Apostles, and all the disciples who had been witnesses of 
these facts and events, recounted them to others on their own 
veracity. But Paul must have received his knowledge of these 
things directly from heaven. We know, too, that revelations 
were made to Paul which seem not to have been imparted to 
the other Apostles. We allude particularly to the admission 
of the Gentiles to the privileges of Christianity, without re- 
quiring conformity to the law of Moses. 

Though Paul had been three years a Christian when he 
arrived at Jerusalem, and though his conversion was one of 
those extraordinary events which must have been speedily and 
generally known among Jews and Christians, yet, when he 
attempted to associate with the disciples of Jesus, they all 
declined his society, being unable to believe that so violent a 
persecutor could become a real Christian. But Barnabas, 
who had proved the sincerity of his own faith by giving up all 
his property for Christianity, and who appears to have been 
well acquainted with the extraordinary change which Paul 
had undergone, conducted him to the Apostles Peter and 
J ames the younger, and at the same time assured them of the 
reality of his conversion, that he had actually seen Jesus in a 
supernatural manner on his way to Damascus, and that after- 
wards he had preached boldly in his name in the same city. 
After the introduction and testimony given by Barnabas, he 



160 



LECTURE XX. ACTS IX. 26. 



was freely admitted into the society of the Christians at 
Jerusalem. 

If we inquire how Paul was employed during the few days 
that he spent at Jerusalem, we shall find that he was chiefly 
engaged in controversy with the Helenist Jews. But as Paul 
not only had truth on . his side, hut the capacity of selecting 
the most powerful arguments, and of stating them in the 
clearest manner, his antagonists were easily foiled. Victory, 
however, and not truth, being their object, they were not only 
mortified, but exasperated at their defeat, and formed a plot 
to assassinate him; but by the assistance of his brethren 
(v. 29, 30,) he escaped. 

It was during this visit to Jerusalem that Jesus appeared 
to him a second time, while he was praying in the temple, as 
he himself declared in his speech as recorded in the 22nd 
chapter. On that occasion he fell into a trance, when Jesus 
appeared and said to him, " Make haste and get thee quickly 
out of Jerusalem ; for they will not receive thy testimony 
concerning me." It is evident that Paul had cherished the 
fond hope, that his own conversion was so extraordinary that, 
if permitted to give a faithful account of it to the inhabitants 
of Jerusalem, they would instantly be convinced, and disposed 
to become Christians. This impression on the mind of Paul 
shows that he felt the evidence powerfully, while he gave his 
countrymen credit for possessing a greater love of truth than 
experience proved. At a future period, he accordingly made 
the experiment from which he had formed the most sanguine 
expectation, and was sadly disappointed. It was during his 
last visit to Jerusalem that he addressed a multitude of his 
countrymen, and recounted to them in an eloquent manner 
the wonderful circumstances which attended the vision which 
was exhibited to him on the road to Damascus. They listened 
with apparent attention to these facts. But when he added 
an account also of the vision which had lately been presented 
to him in Jerusalem, and declared that Jesus had said to him, 
" Depart, for I will send thee far hence unto the Gentiles," 
they were maddened with rage, and would have slain him on 



PAUL VISITS JERUSALEM. 



161 



the spot, if lie had not been rescued from their power by 
the interference of Lysias, who commanded the Roman 
garrison. 

It appears, then, that on his first visit to J erusalem after his 
conversion, as well as on a succeeding occasion, he was exposed 
to the most formidable dangers from the Jews who conspired 
against his life, so that after fifteen days' stay he was com- 
pelled to make a hasty departure. He was conveyed first to 
Cesarea. But it would appear he was not reckoned safe 
there ; for he found it necessary to pass through Syria with 
as much expedition as possible, and never to stop till he 
arrived at his native city of Tarsus, in Cilicia. He tells us in 
his epistle to the Galatians, that at that time he was unknown 
by face to the churches of Judea which are in Christ, or as 
the words might be justly rendered, he was personally un- 
known to the Christian churches in Judea. For, to be in 
Christ, or in the Lord, is a Hebraism synonymous with being 
a Christian. See the proof of this in the Epistle to the Romans, 
chap. xvi. 7, and repeated in other verses. 

We are told in the 31st verse, that the churches at length 
had rest through Judea, Galilee and Samaria; that is, the 
violent persecution which had commenced at the death of 
Stephen, strongly encouraged as well as aided by Paul before 
his conversion, and after that event carried on against himself 
by the Jews, was suppressed, at least for a time. This sus- 
pension of the persecution was not owing to any change of 
sentiments in favour of the Christians, but was occasioned by 
a formidable evil which threatened the Jews themselves. 
Caligula, one of the greatest barbarians who ever possessed 
despotic power, was at that time Roman Emperor. Provoked 
at some supposed affront from the Jews, he ordered as a 
punishment his statue to be erected in the temple of Jeru- 
salem, and that every man should be put to death who 
opposed it. This profane order of Caligula so alarmed and 
distressed the Jews that they ceased their persecution of the 
Christians. This event happened in the year 39 or 40 of the 
Christian era. 



vol. I. 



M 



162 



LECTURE XX.- — ACTS IX. 26. 



Peter cures Eneas or Palsy. 

The sacred history shifts in the 32nd verse from the trans- 
actions of Paul to those of the Apostle Peter. We are told 
in the 8th chapter that Peter and John had gone from Jeru- 
salem to Samaria to communicate the gifts of the Spirit to 
such of its inhabitants as had been converted by Philip to 
Christianity. It appears also from the same chapter that 
after preaching in many villages of the Samaritans they 
returned to Jerusalem. This capital seems to have been the 
head-quarters of the Apostles, from which they made occa- 
sional visits to places in the neighbourhood ; for it is remark- 
able that while the persecution was at its greatest height it 
did not extend to the Apostles, but was directed against their 
converts. 

We are told, in the same verse, that as Peter passed 
through all quarters, or made journeys to different parts of* 
the country, he arrived at Lydda on a visit to the Saints, as 
the converts to Christianity were often denominated. Lydda 
was about eight miles to the east of Joppa, and thirty-two 
miles north-west from Jerusalem. There he found a man 
named Eneas suffering under palsy. In this disease what- 
ever part of the body is assailed becomes wholly or partially 
incapable of motion, or is destitute of its usual feeling. It 
appears that he had for eight years been a close prisoner to 
his bed. The Apostle Peter went to him without delay, and 
said, " Jesus Christ (or J esus the Messiah) maketh thee 
whole : arise and make thy bed." 

Peter did not pretend that there was any inherent power in 
himself to cure diseases in a miraculous manner. But as a 
person duly authorized, he declared the cure was effected by 
Jesus the Messiah. And to show not only that the malady 
was removed, but that his strength was restored, Eneas was 
ordered to rise and make his bed. He obeyed accordingly. 

A second miracle is detailed in the 36th and following 
verses. It was performed at Joppa. This was the seaport 
to which the timber brought from Lebanon for building the 
temple of Jerusalem was conveyed by Hiram, king of Tyre, 



PETER RESTORES TABITHA TO LIFE. 



163 



and thence carried by land to Jerusalem. It was the port 
from which the Jews carried on their trade in the time of the 
Maccabees with western countries. It exists at present under 
the name of Jaffa, and has been distinguished by various 
important events in our own times. 

"While Peter was at Lydda a disciple named Tabitha died, 
who was eminently distinguished for deeds of charity. Mes- 
sengers were immediately dispatched to Lydda to request a 
visit of Peter. When he arrived at Joppa, the poor widows, 
who had been clothed by the bounty of Tabitha, crowded 
round him weeping and displaying particular marks of her 
beneficence. But Peter removed them all from the apart- 
ment where Tabitha lay dead ; then falling on his knees he 
prayed. After prayer he said, " Tabitha, arise." She revived. 
He then admitted all the company, and presented her to 
them alive and restored to perfect health. 

It now remains that we consider; 1. The mode of per- 
forming the miracle; 2. The object; 3. The effect- 

1. Respecting the mode of performing this miracle there 
are two peculiarities. Peter prayed, after dismissing every 
person from the apartment. Before attempting to perform 
so great a miracle, even if he had been assured that power 
would be given him, prayer was undoubtedly proper. But 
why did Peter act differently from his Master, who took 
care to have witnesses present, both when he restored to life 
the daughter of Jairus, and afterwards Lazarus of Bethany. 
The best explanation that can probably be given is, that 
Peter was not certain that his prayer would be heard, and 
therefore did not think it prudent to have witnesses of his 
failure. For we have no reason to believe that the working 
of miracles was a power which the Apostles could exercise at 
their own discretion, but rather a power which they were 
directed by some internal impression or suggestion to exert 
when God deemed it proper. Besides we do not find that 
miracles were usually performed on those already converted 
to Christianity. Peter prayed, and an intimation of success, 
we conclude, was made to him. He then said, " Tabitha, 
arise." She accordingly opened her eyes and sat up. Upon 

m 2 



164 



LECTURE XX. ACTS IX. 26. 



this Peter called in all those persons whom he had excluded, 
that they might bear witness of her restoration to life. 

2. The object of this miracle was evidently the same as 
that of all the Christian miracles. It was to prove that those 
who taught Christianity were supported by the power and 
directed by the wisdom and goodness of God. Contrary to 
what was usual, it was performed on the present occasion 
not on a Jew or a heathen, but a Christian ; the selection, 
however, was so happy as highly to promote the cause of 
Christianity. 

3. Accordingly we find that the effect produced by this 
miracle was agreeable to its object. For we are expressly 
told in the 42nd verse that it was known to all in Joppa, and 
many believed in the Lord. It was a miracle which could be 
easily proved. Tabitha was known to be dead before the 
arrival of Peter ; and her wonderful restoration to life and 
health afterwards could not be concealed or disputed. Peter 
was therefore a servant of God and a man of veracity, and 
what he taught was established as true on the authority of 
God. Consequently it was the duty of all to listen to him, 
to believe, and to obey. 

This miracle is recorded as well as others for wise purposes. 
It strengthens faith in J esus, where faith already exists ; and 
it is sufficient to produce it where it has not yet been exer- 
cised. 



LECTURE XXI. 

PETER SENT TO INSTRUCT AND CONVERT CORNELIUS. 
Acts x. 



Contents : — Chief object of the Acts of the Apostles — Christianity wisely 
offered first to the Jews —Why Peter was selected on this first mission to 
the Gentiles, and why Cornelius was preferred as the first convert among 
them — Intimation given to Cornelius by an angel— Cornelius sends mes- 
sengers to Peter, who is commanded to accompany them, after being 
instructed by a divine manifestation— Inferences. 

It is evident, that the book entitled " The Acts of the Apos- 
tles/' does not contain a detail of the travels and discourses 
and miracles and labours and success, of all the Apostles, 
It is confined chiefly to two objects: 1. To give a distinct 
and authentic account of the descent of the gifts of the Holy 
Spirit on the Apostles and their associates,, and to furnish 
satisfactory evidence of their divine mission. 2ndly, To pre- 
sent a clear view of the plan of Providence respecting the 
propagation of the Christian religion, first by Peter among 
the Jews, and afterwards by Paul among the Gentiles. 

In the preceding chapters we have the necessary informa- 
tion respecting the divine communication of the gifts of the 
Spirit on the day of Pentecost, which we know was accom- 
plished ten days after the ascension of Jesus. We have next 
an account of some discourses of Peter, accompanied by mira- 
cles and numerous conversions from Judaism, or we might 
rather say, of persons whose former Jewish knowledge was 
enlarged and purified by Christianity. Soon after this a per- 
secution arose, which drove the disciples from Jerusalem, and 



166 



LECTURE XXI. ACTS X. 



scattered them over the provinces of Judea and Galilee, and 
carried some as far as Antioch. 

There can be no doubt that Christianity was designed to 
be the religion of the world, though at first confined to those 
more enlightened parts which were best fitted to receive new 
means of improvement. But it was necessary that it should 
be first offered to the Jews : 1. Because the first revelation 
had been communicated to the Jews, it was expedient that 
the second revelation also should be first imparted to them. 
2. Christianity was also first presented to the Jews for a 
second reason. They were best qualified to judge of its evi- 
dence ; for they possessed the prophecies which foretold the 
coming of the Messiah, and the appointed time of his arrival, 
which also contained a description of his character and 
actions, and evident intimations of his birth, of his ministry, 
of his death and resurrection. 3. Because the Jews were ' 
best qualified to be the first teachers of Christianity, for they 
previously believed in the one living and true God, in oppo- 
sition to the imaginary deities which were acknowledged by 
heathens. They also had adopted the spiritual worship of 
God, instead of the idolatrous rites which universally prevailed 
in the heathen world. 4. For the same reasons it was expe- 
dient to confine for a certain period the publication of the 
Christian religion entirely to the Jews; for had it been 
offered first to the Gentiles, the Jews would have rejected it. 
Besides, it would not have made the same rapid progress 
among the Gentiles before, as it did after, it was received and 
sanctioned by the Jews. It was therefore evidently necessary, 
that before the Gospel was given to the Gentiles, a sufficient 
time should be allowed for converting all sincere and candid 
Jews. And when that was accomplished, the converted Jews, 
animated by the benevolent dispositions which Christianity 
infused, were speedily reconciled to the honourable task of 
communicating it to the Gentiles, and then considered it as 
a labour of love. It has been supposed, that the introduction 
of the Christian religion among the Gentiles happened about 
eight years after the ascension of Jesus. 

The selection of the individual Gentiles to whom Chris- 



PETER SENT TO CORNELIUS. 



167 



tianity was first given, the appointment of the Apostle who 
was employed as the agent, and the means by which his pre- 
judices were removed, as well as the other circumstances 
mentioned, are evident proofs of divine interposition and 
direction. 

I. First, then, we shall consider the narrative here given. 

II. TVhy Peter was chosen on this occasion. 

III. Why Cornelius was selected to be the first convert 
from heathenism. 

IV. Inferences. 

We shall consider the narrative, and the important facts 
which it records. 

The Gentiles chosen to be the first converts to the Christian 
religion were, an officer of the Eoman army and his friends ; 
and the place where the important conversion took place was 
Cesarea, the residence of the Eoman governor of Syria. 
Cornelius, we are told, was a devout, or religions man, — one 
who feared God. He was not, then, a polytheist, like other 
heathens, but one who believed in one God, the only infinite 
and eternal Eeing. His fear of God evidently included a 
desire to please him. as well as not to offend him. It was an 
active benevolent principle, for it had led him to teach reli- 
gion to his household, to distribute alms among the needy, 
and to pray to God always — that is, frequently and regularly. 

A divine vision was exhibited to him, not during the hours 
of sleep, but while he was awake and all his senses in action, 
amid the brightness of day, about the ninth hour, or three 
o'clock in the afternoon. At that interesting moment an 
angel appeared to him and announced, "Thy prayers and 
thine alms are come tip as a memorial before God." A me- 
morial is something intended for preserving remembrance, or 
for calling to recollection what is desired. This is an ex- 
pression suitable only to frail memories, like those of man ; 
and when applied as it is here, it must signify that, on 
account of his alms and prayers, Cornelius was approved by 
God. who therefore was pleased to bestow on him higher 



168 



LECTURE XXI. ACTS X. 



blessings. It is, however, particularly to be observed, that 
the angel did not come for the purpose of making a revela- 
tion to Cornelius. Hence we may conclude, that when a 
revelation is already bestowed, we have no reason to expect 
that the same knowledge will be communicated a second time 
by immediate inspiration. The angel, therefore, instead of 
imparting any knowledge of Christianity to Cornelius, com- 
manded him to send to Joppa, to request a visit from Peter, 
who would inform him of what he ought to do. Even our 
Saviour himself, when he appeared to Paul on the road to 
Damascus, gave no special instructions, but referred him to 
Ananias. 

Immediately after this vision, Cornelius called two of his 
servants, and one of the religious soldiers who usually attended 
him ; and having recounted to them what had been said by 
the angel, sent them to Joppa, about thirty miles south from 
Cesarea. The three messengers appear to have taken their 
departure immediately, for they finished their journey next 
day about the sixth hour, or twelve noon. 

We must next direct our attention to the supernatural means 
employed to remove the prejudices of the Apostle, and to 
prepare him for his extraordinary mission ; for it is evident 
he had not previously the slightest intimation that it was the 
intention of God to bestow the blessings of the Gospel upon 
the Gentiles. 

It was customary for the Jews to pray three times a- day. 
The same devout practice, which Peter followed when a Jew, 
he retained as a Christian. He had retired about mid-day, 
for the purpose of private devotion, to the most sequestered 
part of the house — the top, or roof ; for it is well known the 
Jewish houses were flat-roofed, with a parapet to secure those 
who resorted to them from danger, while it served as a screen 
to conceal any of the family when engaged in their devotions. 
While Peter was offering up prayer he fell into a trance, that 
is, he became insensible to all external objects, during which 
a bright vision was exhibited to his mind. He saw, as it 
were, an openiug made in the heavens, and something like a 
large sheet suspended by four ropes, or one at each corner, 



PETER SENT TO CORNELIUS. 



169 



let down towards the earth. In this sheet he observed many- 
different kinds of animals, which were declared unclean, or 
forbidden by the law of Moses to be used as food. A voice 
addressed Peter, saying, " Rise, Peter, kill and eat." It is to 
be remembered, that at the time Peter was hungry. Still, 
however, influenced by his reverence for the ceremonial law, 
a habit produced by long custom, he replied to the divine 
voice, " Not so, Lord ; for I have never eaten any thing com- 
mon or unclean;" or in other words, forbidden, — for these 
animals were reckoned unclean, or unfit for food, merely be- 
cause they were forbidden by the ceremonial law. The voice 
replied, "What God hath cleansed, that call not thou com- 
mon." When the voice had repeated these words three 
times, the sheet and all contained in it were drawn up into 
heaven. 

After recovering from the trance, the mind of Peter con- 
tinued deeply absorbed in thought, and while anxiously en- 
deavouring to understand its meaning, the three messengers 
from Cornelius arrived at the gate. Immediately the Spirit 
intimated to him what he was to do. " Behold three men seek 
thee ; arise go down and go with them, doubting nothing, for 
I have sent them." Hence we learn that the Holy Spirit 
gave particular injunctions to the Apostles, and consequently 
we must conclude that some special evidence was afforded by 
which they could distinguish the dictates of the Spirit from 
the suggestions of their own mind. Of this we meet with 
instances mentioned by the Apostle Paul, in the seventh 
chapter of the First Epistle to the Corinthians. 

II. We come next to inquire why Peter was chosen on 
this occasion to introduce the Gospel among the Gentiles. 

This was a special honour promised to Peter by the Lord 
Jesus himself in person, because he was the first of the 
Apostles who had so far overcome the prejudices of the rest 
of his countrymen as to believe that Jesus was the Messiah ; 
because his love of truth led him to exercise his under standing 
with energy, and to draw the proper conclusions from the 
proofs which he had seen of the extraordinary character of 



170 



LECTURE XXI. — ACTS X. 



Jesus. This is distinctly related in the 16th chapter of 
Matthew's Gospel. When Jesus asked his disciples their 
opinion of him, Peter answered, according to the proper 
translation, "Thou art the Messiah the Son of the living 
God." Then Jesus added, " Thou art Peter, or Rock, and on 
this rock will I build my church and the gates of Hades shall 
not prevail against it, and I will give unto thee the keys of 
the kingdom of heaven." This prophecy was fulfilled, when 
Peter opened the gates of the kingdom of heaven on the day 
of Pentecost to all the Jews who chose to enter or who were 
disposed to embrace Christianity ; and, a second time, when 
he was specially commissioned to give admittance to Cornelius 
and his household, who were the first-fruits of the Gentiles. 
Thus we see that Peter was selected to fulfil the prophecy of 
Jesus. We observe also, that that prophecy was uttered and 
the honour which it promised was bestowed on Peter as a 
reward for his early faith in Jesus as the Messiah; for it 
implied a sound use of his understanding, besides candour 
and freedom from the prejudices of his countrymen and 
fellow-disciples. 

III. Another important question presents itself. Why was 
Cornelius, a Roman military officer, selected as the first con- 
vert from among the Gentiles to Christianity. For the 
appearance of an angel who ordered him to send for Peter, 
the vision exhibited to Peter, and the injunction to repair to 
Cesarea, are clear indications of divine interposition. The 
history presents us with satisfactory reasons for the selection 
of Cornelius. He was a man of sound moral principles, who 
made the best use of the advantages which he enjoyed. He 
had probably been a heathen, a polytheist and an idolater, 
yet from his providential good fortune of residing among the 
Jews, he had examined their religion, adopted the belief and 
worship of one God, and served him by prayer and acts of 
benevolence and mercy. Now we repeat a promise frequently 
made by our Saviour,* and consequently highly important, 



* Matt. xiii. 12 ; Luke xix. 26. 



PETER SENT TO CORNELIUS. 



171 



that he who makes a proper use of his opportunities of im- 
provement shall receive more advantages. Cornelius had 
made the best use of his accidental residence among the 
Jews, and therefore he was chosen as the first of the Gen- 
tiles to whom the Gospel was communicated. 

IV. We come lastly to draw such inferences as naturally 
suggest themselves. 

1. We learn that the fear of God, regular prayer to him, 
and works of charity and benevolence, are acceptable to God. 
God is represented as watching over the actions of Cornelius, 
as marking and keeping in remembrance his prayers and his 
alms. If, then, a heathen adopted and practised these, what 
shall Christians plead for neglecting them ? 

2. We infer that the profession of a soldier is not unlawful, 
as some well-meaning but short-sighted men believe. While 
sin and crimes and ungovernable evil passions prevail, force 
must often be employed in defence of life and property. 
Consequently, there must be defenders or soldiers. Had God 
disapproved of the military profession, a soldier would not 
have been chosen as the first convert from heathenism. It 
follows also that a soldier may be a good man and a good 
Christian. 



LECTURE XXII. 

PETER* S DISCOURSE TO CORNELIUS AND HIS COMPANY. 

Acts x. 23. 



Contents :— Peter takes with him from Joppa six brethren as witnesses- 
Cornelius and his friends are waiting to receive him — Peter rejects pros- 
tration as a mark of respect — Inquires why he was sent for — Cornelius 
describes the angelic vision — Peter then declares it as a discovery made 
to him that God had no predilections or partialities, but approves of 
piety and righteousness in all cases — He refers his hearers to the well- 
known facts of which the Apostles were witnesses — Mentions the charge 
which Jesus had given to them, to announce to the world that he was 
appointed by God the judge of the quick and the dead, and that remis- 
sion of sins would be granted through him to those who believed on 
him— Gifts of the Spirit communicated to Cornelius and his company — 
Baptized also — Conclusion. 

According to the injunction of the Spirit of God Peter went 
with the messengers of Cornelius to Cesarea : he took with 
him also six brethren — an appellation by which the followers 
of Jesus were at first designated. Why Peter asked these 
men to accompany him is not mentioned ; for it is evident 
that at the time of his departure for Cesarea he did not know 
what he might be required to do there. He knew only that 
he was going by the Divine command and doubtless expected 
to receive directions for his conduct. All Jews at that time, 
we know, entertained strong prejudices against Gentiles and 
deemed it unlawful to partake of food in their company. It 
is probable that Peter, foreseeing that he would be highly 
censured for this visit by the rigid Jews, took six brethren 
with him, that by the evidence which they would be enabled 



peter's discourse at cesarea. 



173 



to give they might vindicate his conduct in this extraordinary 
interview. 

When Peter and his companions arrived at Cesarea, he 
found Cornelius and his friends already assembled. When the 
Apostle entered the house Cornelius met him, and, as we are 
told, fell down at his feet and worshipped him. Is it possible, 
then, that Cornelius meant to receive Peter with divine 
honours ? Was he who worshipped the true God so ignorant 
as to worship a man ? To remove this difficulty we must 
remember that originally the word worship in our language 
was used to express respect paid to man as well as reverence 
to God. It consisted in prostration. Now in ancient times 
this was a mode of paying respect to superiors, as it still is 
in eastern countries. Cornelius, though a man of authority, 
threw himself on the ground on the approach of Peter — thus 
humbly acknowledging his own inferiority. But though 
Cornelius probably meant nothing more than to pay the 
highest respect, yet as prostration was the mark of reverence 
paid to the Deity, Peter thought it highly improper that it 
should be paid to a mere man. Accordingly he instantly 
raised him, saying, " Stand up : I myself also am a man." 
Peter was then introduced to the company, who were waiting 
within. They, though believers in one God, were still con- 
sidered as unfit society for a Jew. Accordingly Peter thought 
it incumbent on him before he entered into conversation to 
make an apology for his conduct. " Ye know," said he, 
" that it is unlawful for a Jew to keep company or to come 
unto one of a different nation ; but God hath showed me that 
I should not call any man common or unclean." In opposi- 
tion, then, to his former opinion, he now, from the extraordi- 
nary divine communications just made to him, drew the con- 
clusion that the society of no man was to be rejected, merely 
because he was a Gentile. 

Peter next requested to know for what purpose he had 
been invited to Cesarea. Cornelius then minutely informed 
him of the vision of the angel and the instructions which he 
had given to send to Joppa for Simon surnamed Peter, who 
would tell him everything that was proper for him to do. 



174 



LECTURE XXII. ACTS X. 23. 



Peter accordingly began by saying, " Of a truth I perceive 
that God is no respecter of persons ; but in every nation he 
that feareth God and worketh righteousness is accepted by 
him." From the manner in which Peter here expresses him- 
self it appears that it was a new discovery to himself that God 
regards with equal complacency men of all nations who fear 
and serve him, whether they be Jews or Gentiles. How then 
was this discovery made by Peter ? It was either an instan- 
taneous inference which his understanding was enabled to 
draw from the evidence exhibited to him j or it was a direct 
revelation from heaven. We see, too, that the conclusion to 
which he came was not particular but general. It was not 
confined to Cornelius, for he immediately considered it as 
applicable in all similar cases, to men of all nations. This, 
then, was a most important step which Peter was enabled to 
make by the extraordinary evidence which was laid before 
him. 

We come next to consider the discourse of Peter. And 
first we shall notice what may at first sight appear omissions. 
For example, he says nothing of the unity of God, of his 
supremacy, of his attributes and perfections. But the reason 
is evident. Cornelius already believed in the living and 
true God, and therefore must have renounced idolatry. It 
was unnecessary, then, to give him information on a subject 
with which he was already acquainted. 

Another remarkable omission also deserves notice. Not a 
word is said of believing in Jesus as the Messiah. Yet in all 
the discourses which Peter delivered to the Jews, this doctrine 
is always mentioned as the first and most prominent. The 
reason of this distinction is obvious. The Jews expected 
a Messiah, and their expectation was founded on the descrip- 
tions given to them by the prophets. Consequently, when 
they believed that Jesus was the great personage alluded 
to, they necessarily believed that he was sent by God. But 
as the Gentiles could not be so well acquainted with the 
writings of the prophets, they were not required to believe as 
a primary and fundamental doctrine that Jesus of Nazareth 
was the Messiah of the Jews. 



peteb/s discourse at cesarea. 



175 



It is obvious, therefore, that the Apostle Peter intended to 
found the faith of Cornelius and his friends not merely on 
prophecy but on miracles and the resurrection of Jesus from 
the dead. He began, therefore, by referring to the transac- 
tions which had lately taken place, first in Galilee and after- 
wards in Judea ; because it was impossible that any persons 
living in Cesarea, or indeed in any part of Palestine, could be 
ignorant of those extraordinary events. But let us consider 
them particularly. 

1 . He declares that God had invested Jesus of Nazareth with 
the Holy Ghost and with power. The Holy Ghost here refers 
to all the divine knowledge of Jesus, and the word power to 
the miracles which he performed. These were the qualifica- 
tions which enabled Jesus to speak and to act in his human 
nature in so extraordinary and perfect a manner. Then the 
Apostle points out the objects to which his knowledge and 
power were directed. He travelled about through Galilee 
and Judea, conferring benefits on the sick by curing them, on 
the ignorant by instructing them, and on the wicked by pre- 
senting the means of reclaiming them. It is said he healed 
all that were oppressed of the devil. Here two things are 
asserted ; first, that the diseases which Christ removed were 
occasioned by the power of the devil ; and secondly, that Jesus 
cured all such persons. Hence we have reason to conclude 
that during our Lord's ministry, every diseased person who 
applied to him was restored to health. Hence we cannot 
avoid concluding that only a small number of the miracles 
of Jesus are recorded. 

2. After referring Cornelius and his company to the infor- 
mation which they must have received respecting Jesus, Peter 
proposes his own testimony, and that of the other Apostles : 
" We are witnesses of all the things which he did in the land 
of the Jews." If, then, they were not satisfied with mere 
reports, Peter, who was his constant attendant during his 
ministry, was ready to give them every useful and desirable 
information. 

But the evidence which the Apostle was prepared to give 
went much farther, for it extended to his death and resurrec- 



176 



LECTURE XXII. ACTS X. 23. 



tion. The death of Jesus had been witnessed by multitudes, 
not only of the inhabitants of Jerusalem, but by great num- 
bers of Jews from every part of the Roman empire, who had 
come to celebrate the passover. But the resurrection of Jesus 
could not be attested by all the people. It was known only 
to his Apostles and disciples. They saw him on the third 
day alive, and had several opportunities of ascertaining that 
it was really their Master who appeared to them, and not one 
who personated him, as Thomas seems to have supposed. 
They saw him also partake of food in their presence. After- 
wards, we are assured by the Apostle Paul, he was seen of 
more than five hundred brethren. Hence it is probable, that 
these constituted the whole of his disciples. 

3. Next, the Apostle mentions the charge which Jesus had 
given them to publish to the people, and to assure them 
that he was appointed Judge of the liviug and of the dead, 
that is, of the whole human race — those who were then alive, 
those who had lived in former ages, and those who should 
be the inhabitants of the world at a future period. This is a 
most interesting and valuable fact for us to know, for it is 
calculated to produce the most important effects on our cha- 
racter, conduct and state. For if we firmly believe that Jesus 
Christ is to be our judge, to approve or to condemn, to 
reward or to punish us, we shall be anxious to know what is 
the character, and what the conduct which he will approve. 
This will naturally lead us to examine his discourses, his pro- 
hibitions and injunctions; to fix them deeply in our minds, 
assuring ourselves that it is our interest, as well as our duty, 
constantly to observe and obey them, because " we must all 
appear before the judgment-seat of Christ to receive the re- 
ward or the punishment due to our deeds. " Now, the reward 
will consist in raising the righteous to that exalted state which 
is best fitted for the capacities and habits, and refined desires, 
which through the blessing of God they may have been en- 
abled to acquire. 

4. The last doctrine which the Apostle mentions in his 
address to Cornelius was, that whoever believeth on Jesus, 
the judge of the quick and the dead, receives remission of 



PETER/ S DISCOURSE AT CESAREA. 



177 



sins. It is here said, that to him all the prophets give wit- 
ness. The meaning evidently is, not only that this doctrine 
is true, bnt that it is attested by all the prophets. Now we 
know, that in many passages of the writings of the prophets, 
a general pardon of sins is promised, and there can be no 
doubt that this promise refers to the time of the Messiah. 
According to the original, the words in the 43rd verse are, 
"All who believe in him receive (and not shall receive) 
remission of sins." The obvious meaning seems unavoidable, 
that immediately after any person admitted as truth, and 
firmly believed in, the divine character and mission of Jesus 
Christ, that act or operation of the human mind was instantly 
followed by forgiveness on the part of God. This subject has 
already been considered in reviewing the discourse of Paul 
on the day of Pentecost, to which we refer. 

We come next to consider the extraordinary event here 
related. " While Peter yet spake these words the Holy Ghost 
fell on all them who heard the word f 3 that is, on Cornelius 
and his company. Here our attention is naturally directed, 
first, to the particular gifts of the Spirit that were bestowed ; 
secondly, to the manner in which they were given, and the 
proof afforded of their reality. 

1 . The particular gifts of the Spirit which were communi- 
cated to Cornelius and his friends were, the knowledge which 
qualified them to magnify God; and the power of speaking 
fluently and intelligibly languages which they had never 
learned. These were in a moment imparted to them. 

2. We next turn our attention to the manner in which 
those two gifts were bestowed. This we know could only be 
done either by imposition of hands of those endowed with 
authority, or by direct communication with heaven. But we 
are assured, that on this occasion these gifts proceeded from 
the immediate agency of God. In the 11th chapter, and 15th 
verse, it is expressly said, that the Holy Ghost fell on them 
(Cornelius and his company) as on us at the beginning; 
that is, evidently, in the same manner as it had done at first 
on the Apostles. Hence we have reason to believe, that the 
bestowal of those gifts was attended by the same external 

VOL. I. N 



178 



LECTURE XXII. ACTS X. 23. 



symbols of a mighty wind and luminous appearance, as had 
been exhibited on the day of Pentecost. The proofs, then, 
that were afforded of the reality of these extraordinary gifts, 
were the supernatural manner in which they were bestowed, 
and the immediate display of them. 

3. The last thing mentioned is the command of Peter im- 
mediately to baptize Cornelius and his friends. For what 
objection could be offered against baptizing those who had 
already been approved and acknowledged by an effusion of 
the Holy Ghost directly and conspicuously from heaven. 

From the 35th verse we are assured, that in every nation 
" he that feareth God and worketh righteousness is accepted 
by him *" for good principles and good conduct are approved 
and will be rewarded. Even under the Old Testament dis- 
pensation we find that men were taught to fear God and keep 
his commandments, because these are the whole duties of 
man. Again, in the New Testament our duties are presented 
to us in a different form, though not less comprehensive, and 
still more precise. " Thou shalt love the Lord thy God with 
all thy heart, and thy neighbour as thyself. On these two 
commandments hang all the law and the prophets/" Our 
Saviour declared also, that Christian love was the grand 
source of obedience, when he said, " If ye love me keep my 
commandments," for obedience is an undoubted proof that 
our love is genuine and active. 

How admirably adapted to the mental constitution which 
God has given to man are the great principles of Christianity 
— faith and love. The understanding, or intellect, is exer- 
cised in faith. 1. First, the object of faith is presented, being 
composed of certain truths, or doctrines, or propositions, which 
the understanding perceives. 2. The act by which belief or 
faith is established, or the proposition perceived to be true, 
after due deliberation and exercise of judgment. 3. The evi- 
dence on which our faith is founded, whether the truth be- 
lieved be self-evident, or resting on testimony. When any 
truth is perceived and believed by the understanding, it is 
followed by some particular feeling, if it leads to action. Thus 
belief in the existence and wisdom of God and his goodness 



peter's discourse at cesarea. 179 

to us, is succeeded by gratitude or love, included under the 
emotions and affections. Gratitude is accompanied with an 
ardent wish to please him ; and when we are taught by him- 
self what will please him, we know it is obedience to his com- 
mandments, which really is the only way to attain happiness 
for ourselves. Thus faith and love, which are duties of the 
Christian, are inseparable ; for when faith guides the under- 
standing, and love the affections, these united with conscience, 
which is both an intellectual and a moral principle, will lead 
to those good habits which will make us new men, new cha- 
racters, or, as expressed by the Apostle, new creatures in 
Christ Jesus. 



n 2 



LECTURE XXIII. 

PETER/ S DEFENCE FOR VISITING GENTILES. 
Acts xi. 



Contexts : — The intelligence of the conversion of the Gentiles by Peter 
received with astonishment at Jerusalem — Peter recounted the extra- 
ordinary things that happened, the vision and divine command to him- 
self, the message by an angel to Cornelius, and the descent of the Holy 
Ghost on him and his friends — The conviction and joy of the Apostles 
and brethren at the discovery made to them that repentance unto life 
was granted to the Gentiles — Progress of Christianity — Remarkable 
phrase— Its meaning — Character of Barnabas — Disciples first called 
Christians at Antioch— Conclusion. 

An event so incredible and so unexpected by Jews as the 
admission of Gentiles to the privileges of Christianity could 
not remain long unknown at Jerusalem. The news speedily 
reached that city and were received with astonishment and 
indignation; for the prejudices of the Jews against the 
Gentiles were so strong and stubborn and inveterate, that 
they continued to control them after they became Christians. 
We have seen the repugnance of Peter to associate with 
Gentiles, and that a revelation and divine injunction were 
necessary, in order to sanction the extraordinary innovation. 
We cannot doubt that all other converted Jews were under 
the influence of the same prejudices, and that they would be 
disposed rigidly to investigate the conduct of the Apostle. 

Accordingly no sooner did Peter arrive in Jerusalem than 
an accusation was preferred against him : " Thou wentest 
in to men uncircumeised and didst eat with them." Peter 
evidently expected a charge and was prepared with his de- 
fence ; for he did not think it sufficient for this purpose to 



?eter's defence. 



181 



relate the whole facts and to ask them to depend solely on 
his own word for their correctness. He had taken the pre- 
caution to bring with him to Jerusalem the six brethren 
who had accompanied him from Joppa to Cesarea, who could 
confirm and establish his testimony respecting those impor- 
tant matters of which they had been witnesses. 

Peter employed the most satisfactory mode of vindicating 
himself, for he recounted the whole transactions ; or as is 
said in the text — " He rehearsed the matter from the 
beginning, and expounded it by order unto them." But 
the word rendered by order signifies circumstantially , or 
in detail. The chief of those facts were, — 1st, The emble- 
matic vision presented to himself of the unclean animals, 
the order to employ them as food, and the information that 
what God had pronounced clean must necessarily be so. 
This vision evidently implied that the Jews, who had hitherto 
been interdicted from the society of Gentiles, as being pro- 
fane, should henceforth be at liberty to associate with them 
as brethren. 2. A second important fact which was stated 
by Peter was the command given to him by the Spirit of 
God to accompany the messengers of Cornelius. Both these 
facts rested entirely on the veracity of the Apostle; but 
Peter's evidence was received, we cannot doubt, with the 
greatest confidence. The gifts of the Spirit, which Peter 
possessed in the most ample manner, afforded security that 
he could not be mistaken in what he affirmed, and the Jews 
might be satisfied who heard his defence, that his prejudices, 
which were as strong as their own, could not be overcome 
except by divine authority. 3. The third important topic 
consisted of the reasons which had induced Cornelius to send 
for Peter, the descent of an angel by whom the divine appro- 
bation was given of the character of Cornelius, and a positive 
injunction added to send for Peter in order to receive the 
requisite instructions from him. These facts indeed rested 
on the veracity of Cornelius, which however was unexception- 
able. Besides, as they tallied exactly with the facts narrated 
by Peter, their truth could not be disputed. 

There was also separate additional decisive evidence in 



182 



LECTURE XXIII. ACTS XI. 



defence of Peter. This was the direct approbation and 
sanction of God. For while Peter was explaining the nature 
of the Christian religion, and apparently before he had 
finished what he intended to say, the Holy Ghost descended 
upon Cornelius and his company. It is evident that this 
descent took place in the very same manner as it had done 
on the hundred and twenty on the day of Pentecost. For 
Peter asserts it. And as I began speaking, he says, the 
Holy Ghost fell on them " as on us at the beginning." 
These words certainly imply that the external symbols were 
the same, a strong wind descending from above, and flames 
like cloven tongues settling on them and playing around 
them. The immediate exercise of the gifts of the Spirit was 
another undoubted proof that they were really bestowed and 
actually possessed by all the Gentiles present. 

The evidence of the descent of the Holy Ghost on Cor- 
nelius and his company did not depend solely on the testi- 
mony of Peter; for Peter, anticipating the necessity of 
furnishing the most complete evidence, had, as already 
noticed, brought with him to Jerusalem the six brethren 
who had accompanied him from Joppa to Cesarea, to whom 
he could appeal for the confirmation of every thing that had 
taken place at Cesarea. 

The whole assembly, consisting of Apostles and brethren, 
or Christians of all descriptions, were perfectly convinced 
and their prejudices removed. Here we have a delightful 
instance of candour and integrity of mind. All present had 
been educated from their infancy in the opinion that it was 
unlawful for a Jew to associate with a heathen. They had 
indeed blamed Peter at first, but they listened to his vindi- 
cation with patience and satisfaction. They heard and ex- 
amined the facts which he stated, the evidence which he 
gave and the conclusions which he drew. They felt the full 
force of every thing which he uttered, and acknowledged 
without hesitation that the conduct which he had followed 
had been pointed out and approved by the Divine Being. 
For they glorified God saying, " Then hath God also to the 
Gentiles granted repentance unto life." " Repentance " 



peter's defence. 



183 



here signifies " reformation," including both the abandon- 
ment of former sins and the acquisition of pious and 
righteous habits. " Life/' then, must signify everlasting life 
and happiuess, as in many other passages of Scripture. 
Reformation unto life will accordingly mean that reformation 
and consequent improvement which will qualify men for 
everlasting life. 

The history here goes back for the purpose of informing us 
of what befel those Christians who had been obliged to leave 
Judea by the persecution which raged at Stephen's death. 
In the 8th chapter we are told that a great persecution was 
raised against the church at Jerusalem, and all the Christians 
except the Apostles were scattered through the regions of 
Judea and Samaria. Here we learn that some of those 
persecuted Christians travelled so far as Phenicia and Cyprus 
and Antioch. Phenicia was a district situated to the north of 
the land of the Jews. Antioch was a city of Syria still 
farther north, and about 300 miles in the same direction 
from Jerusalem. The country round Antioch is subject to 
earthquakes. In the year 1822 all the towns and villages 
within sixty miles of that city were destroyed by an earth- 
quake, and about 40,000 persons lost their lives. Cyprus 
is an island in an eastern part of the Mediterranean sea 
and about 250 miles from Jerusalem. 

Hence we see that one of the effects produced by the first 
persecution was to scatter the Christians to a considerable 
distance. Wherever they went they published the glad 
tidings of salvation ; but not knowing at that time that Chris- 
tianity was to be extended to the Gentiles, they had hitherto 
confined their ministry entirely to Jews. Some of those 
exiled brethren were natives of Cyprus and Cyrene, where 
the* Greek language prevailed. Accordingly when they 
arrived at Antioch they preached the JLord Jesus to the 
Grecians, or rather they communicated the glad tidings 
concerning the Lord Jesus. By the Grecians, is not here 
meant the heathen Greeks, but the Jews of the dispersion, 
who spoke the Greek language and hence called Hellenists. 
Those who taught Christianity we are told were successful ; 



184 



LECTURE XXIII. ACTS XI. 



for the hand or power of the Lord was with them. And a 
great number believed and turned unto the Lord. To be- 
lieve, means not only to receive as true what was delivered by 
the Apostles and other teachers, but also to know and under- 
stand what they said. To turn to the Lord is to become 
disciples of Jesus Christ, to obey his precepts and to follow 
his example. Belief was the principle, and turning to the 
Lord the effect on the character and conduct of the disciples. 

Ver. 22. The success which attended the exertions of the 
disciples at Antioch was speedily known at Jerusalem. For 
it is evident there was a close correspondence kept up between 
Jerusalem and those cities in which Jews resided. This 
correspondence probably consisted chiefly of verbal intelli- 
gence brought by travellers ; for there was at that time no 
public established mode of sending letters to a distance as 
there is in our day. Barnabas was accordingly commissioned 
to go to Antioch, as a person well qualified to encourage and 
confirm the new converts in their faith and obedience. 

Ver. 23. There is a very remarkable phrase in this verse, 
which requires explanation. It is said, " When Barnabas came 
and had seen the grace of God." Now we may well ask, 
What is meant by the grace of God being seen ? How can 
it be visible ? To assist us in answering this question it will 
be proper first to ascertain the precise meaning of this phrase. 
Now the word grace has three leading significations in the 
New Testament. 1. It denotes that good disposition of mind 
which gives ; 2. the thing given ; the feeling produced in the 
mind of a receiver by a gift bestowed. The grace of God must, 
therefore, signify the attribute of goodness or benevolence of 
God which disposes him to confer blessings, or it must mean 
the blessings which he actually confers, or the gratitude pro- 
duced in the minds of those who receive divine blessings. 

The second of tl^ese senses is best suited to this passage. 
When it is said Barnabas saw the grace of God,, the meaning 
evidently is, that he perceived the blessings which God had 
bestowed on the inhabitants of Antioch, and the happy change 
produced. What those particular blessings were is not men- 
tioned ; but we are sure the gifts of the Spirit are especially 



peter's defence. 



185 



included. Of course, lie had a full opportunity of witnessing 
the exercise of them. There might also be much knowledge 
of the Christian religion; for all who were converted were 
made acquainted with its outlines and could teach it. There 
might, and certainly would be, a happy improvement in their 
principles, dispositions and conduct. Barnabas, then, having 
observed all these things, would rejoice. He also exhorted 
them all that with purpose of heart they would cleave unto 
the Lord, that is, that they should continue faithful and 
steady disciples of the Lord Jesus, believing what had been 
revealed and obeying what had been commanded. 

Ver. 24. The character of Barnabas is here given. He was 
a good man. The word in the original corresponds with the 
English word good. It indicates one who did his duty to God, 
to his neighbour and to himself ; therefore we conclude he 
was careful to perform those duties. He was also full of the 
Holy Spirit. This expression seems to' imply that Barnabas 
possessed all the gifts of the Spirit which were at that time 
bestowed. He was also full of faith, or had a vigorous, active 
faith in the great doctrines taught. It is added, much people 
became Christians at Antioch. Though it is not expressly 
said that their conversion was accomplished by Barnabas, yet 
he undoubtedly contributed to it. 

Barnabas was not, however, satisfied with the success which 
he had witnessed. He thought that more good might be 
done by selecting and increasing the number of instructors. 
It is evident that he had discovered the high qualifications of 
Paul, and estimated them accordingly. For he undertook a 
journey from Antioch to Tarsus in order to prevail on Paul 
to accompany him to Antioch. It will be remembered that 
Paul had been forced to make his escape from Jerusalem as 
well as from Antioch, and he seems to have found no place of 
refuge till he reached his native city, Tarsus in Cilicia. There 
he appears to have remained five years, till visited by Barnabas, 
whom he immediately accompanied to Antioch, and continued 
with him a whole year instructing great numbers in the im- 
portant truths of Christianity. 

Ver. 26. A very interesting fact is here communicated to 



186 



LECTURE XXIII. ACTS XI. 



us. The disciples were first called Christians at Antioch. This 
name it is obvious was not assumed by the followers of Jesus. 
But as it is a Greek word with a Latin termination, it is most 
probable that it was imposed by the Romans to distinguish 
what they considered as a new sect. In confirmation of this 
opinion it may be added that the word Christian appears in 
two other passages of the New Testament. In one of these it 
is used by King Agrippa, when he said to Paul, " Almost thou 
persuadest me to be a Christian." It occurs also in the First 
Epistle of Peter, where it is said, " If any suffer as a Christian 
let him not be ashamed." Here it is evidently alluded to as 
a term of reproach. Christians are distinguished in the 
apostolic writings by a variety of names, as disciples, brethren, 
saints, being in Christ ; but the term Christian, except in the 
passage last quoted, is not employed by the sacred writers. 

In the conduct of the disciples at Antioch mentioned in 
the 29th verse, we have an instance of pure philanthropy pro- 
duced by the noble principles of Christianity in providing for 
distress by anticipation in consequence of a prophecy of an 
approaching famine. We see, too, how prophecy was made 
subsidiary to benevolent purposes. 



LECTUEE XXIY. 

PETER RESCUED FROM PRISON BY AX ANGEL. 
Acts xii. 



Contexts : — Prophets from Jerusalem at Antioch — Four Herods mentioned 
in the New Testament— The third Herod put James to death and impri- 
soned Peter, who is rescued by an Angel — Inferences and observations. 

In the end of the 11th chapter we are told that certain 
prophets went from Jerusalem to Antioch, and that one of the 
number, Agabus, predicted a famine, which happened in the 
reign of Claudius Csesar. The fulfilment of this prophecy 
enables us to fix the precise year ; for the famine here men- 
tioned took place in the fourth year of the reign of the 
Emperor Claudius Caesar, and in the forty -fourth year of the 
Christian era. We discover also that it was in the same year 
in which Paul made his second journey to Jerusalem after his 
conversion. He went on that occasion along with Barnabas 
for the purpose of carrying the collections which had been 
made at Antioch for the relief of the Christians in Judea, 
where the famine seems chiefly to have prevailed. 

In this chapter an account is given of the second persecu- 
tion raised against Christianity in its infant state. The first 
is supposed to have commenced in the year 34 with the mar- 
tyrdom of Stephen, and seems to have continued several 
years. The second persecution by Herod began in the year 
44. It is proper here, in order to prevent confusion, to 
remark that four Herods are mentioned in the New Testa- 
ment. The first Herod was king of Judea at the birth of our 
Saviour, and was the prince who issued the inhuman order to 



188 



LECTURE XXIV. — ACTS XII. 



slay the male infants of Bethlehem, from an apprehension 
that the Messiah would be a secular king who might take 
possession of his throne. The second Herod, surnamed 
Antipas, was son of the first Herod, and tetrarch of Galilee, or 
ruler over a fourth part of what had formed his father's domi- 
nions. Having divorced his wife, the daughter of Aretas, an 
Arabian prince, he married Herodias, the wife of his brother 
Philip, and by her influence was instigated to behead John 
the Baptist. The third Herod is mentioned only in this 
passage. He was the grandson of the first Herod by Aristo- 
bulus. Being educated at Rome he received the Roman 
name of Agrippa, and according to Josephus is distinguished 
as Agrippa the Elder.* He was tutor to Drusus, grandson of 
Tiberius, but having been accused of wishing the death of 
that jealous emperor, he was committed to close custody till 
the reign of Caligula. He was then appointed king of Tra- 
chonitis and Batanea, the same dominions which had been 
possessed by his uncle Philip. This aggrandizement of Herod 
Agrippa raised the jealousy of Herodias, who was exceedingly 
provoked that he should receive the title of king, while her 
husband Herod Antipas was only a tetrarch. She, therefore, 
importuned her husband to go in person to Rome in order to 
petition Caligula for the same dignity. But the nephew, 
alarmed at the tidings, immediately sent a messenger to 
Caligula to accuse his uncle Antipas of a conspiracy against 
the emperor. The accusation received implicit credit from 
so barbarous a tyrant; for jealousy is inseparable from 
tyranny. The consequence was that the tetrarch was deprived 
of his power and banished to Gaul. 

Herod Agrippa the Elder persuaded Claudius on the death 
of Caligula to accept of the empire, and by his intrigues 
succeeded in establishing his power as emperor. In return 
Herod received as accessions to his dominions, Judea, Samaria, 
Galilee, and Perea and other countries in the neighbourhood. 
Eager after popularity, and having no principle to restrain 
his cruelty and injustice, he was disposed to gratify the 

* The fourth Herod (son of the third) is called the younger, and will be 
afterwards particularly mentioned. 



PETER RESCUED BY AN ANGEL. 



189 



violent passions of the Jews to any extent tliey might desire. 
Having discovered that at that time they had an inveterate 
animosity against the Christians, he resolved to satiate their 
malignant passions by making his power the instrument of 
their malice. Believing that the most certain way of extir- 
pating Christianity was to remove the Apostles, he appre- 
hended James the brother of John, and, without any regard 
to evidence or justice, beheaded him. 

He proceeded next to imprison the Apostle Peter. But 
wishing to gratify the Jews by his public execution, he 
deferred it till after the passover. For what in our transla- 
tion is called "Easter" is in the original denominated " the 
Passover." Herod, no doubt, knowing that the Apostles had 
frequently escaped from prison in an unaccountable manner, 
resolved to confine him so securely that escape should be 
impossible. Accordingly, while he imprisoned Peter he 
delivered him in special charge to four quaternions of soldiers, 
that is, sixteen individuals, four of whom were to guard him 
by turns. Of these sentinels, two watched him in his cell, 
being chained by the right arm to one and by the left to the 
other, while the remaining two kept post at the door, each 
quaternion changing guard every six hours. Thus with the 
most jealous care did Herod guard his prisoner, leaving to 
him, as he thought, no possible way of escape, and intending 
after the passover to glut the malice of the Jews by a public 
execution. 

But though God had permitted Herod to gratify the san- 
guinary desires of the Jews by the death of one Apostle, he 
had determined to save the life of the other. It was the 
very night preceding the day fixed for the fatal catastrophe, 
that Peter, with a conscience void of offence towards God 
and man, was enjoying profound sleep, fearless of to-morrow 
that God appointed for his deliverance. This was to be 
effected not by his own power of working miracles; for 
miracles were not performed for the personal benefit of those 
who wrought them. It was to be done by a direct divine 
interposition. An angel of the Lord descended from heaven, 
surrounded with celestial splendour, and entered the prison. 



190 



LECTURE XXIV. ACTS XII. 



He touched Peter on the side and awoke him from sleep. He 
then ordered him to rise, while the chains which bound him to 
the soldiers fell from his hands. To show him that he was to 
be safely conducted out of prison he desired him, as was 
usual with the Jews when they went abroad, to tuck up his 
long garments with his girdle, and put on his sandals and 
mantle, or upper garment. These things being done, the 
angel ordered Peter to follow him. Peter obeyed; though 
at the time he was uncertain whether the whole might not be 
a vision or dream. The sentinels upon guard without did not 
attempt to arrest him. In the company of the angel he 
passed in safety and arrived at the iron-gate which led into 
the city. It opened of its own accord. After accompanying 
Peter the length of one street the angel disappeared. 

Peter then finding himself abroad after being wonderfully 
rescued from the prison in which he had been lately im- 
mured, and reflecting on all that had passed, was convinced 
that his deliverance had been accomplished by the inter- 
position of an angel. " Now, said he, I am certain that the 
Lord hath sent his angel, and hath delivered me from the 
hand of Herod and from the expectations of the people of the 
Jews." 

After some deliberation respecting what was proper for him 
to do, he repaired to the house of Mary, the mother of Mark, 
supposed to be the author of the second gospel. There many 
of the Christians, and the friends of Peter, were assembled ; 
but instead of betaking themselves to rest and sleep during 
the dark hours of night, they were sending up their fervent 
united prayers to Heaven for the deliverance of Peter. Little 
did they imagine that their prayers were already answered, 
and that Peter would speedily present himself. When he 
knocked at the outer gate a maid-servant ran to answer the 
call. Peter answered ; she knew his voice, but was so over- 
joyed, that instead of opening the gate she ran in to commu- 
nicate the happy tidings to the assembled brethren. Yet, 
though they had been engaged in supplication for the deliver- 
ance of Peter, they were not hasty in expecting success. They 
may, indeed, have hoped, but did not instantly believe the 



PETER RESCUED BY AN ANGEL. 



191 



report to be true. They concluded that it was his angel, or 
messenger; for the word in the original always signifies a mes- 
senger, and it is the context only that can enable us to deter- 
mine whether the messenger be heavenly or human. Thus 
we are assured, from the actions ascribed to the messenger 
who rescued Peter, that he was a heavenly being. At length 
the gate was opened, and when they recognized their friend 
the Apostle, so unexpectedly relieved from prison, they were 
astonished. While about to express their happy feelings, 
Peter made signs to them to listen to him in silence, while 
he recounted all the circumstances of his wonderful escape. 
When charging them to impart the important intelligence to 
the surviving James, sometimes called the Younger, he deemed 
it prudent to retire from Jerusalem. 

When next morning arrived, what must have been the 
astonishment and rage of Herod when he learned that Peter 
was not to be found in the prison ; nor could the sentinels 
who watched him give any explanation. Herod, therefore, 
commanded them to be put to death. 

We are next told of the departure of Herod to Cesarea, and 
of his death. Let us now consider the useful inferences 
which we may legitimately draw from this subject. 

1. We are presented with a special act of Divine provi- 
dence. As far as we can form any opinion of the providence 
of God from the works of God which are constantly going on 
around us, from the declarations of Scripture, and from the 
nature of perfect wisdom and goodness, we are led to believe 
that the Divine Being acts by general rules in the government 
of the world, though in particular cases we cannot discern 
them. Thus we cannot discover by what rule men are re- 
moved from the present world. In the passage before us we 
have an example, not, however, of a general, but of a special 
rule, that God permitted one Apostle to be put to death, while 
the direct interference of the Almighty was employed to pre- 
serve the life of another. Both were good men ; both fitted 
to be highly useful in propagating the Christian religion. 
The death of the one, and preservation of the other, might, 
however, serve important purposes in the government of God. 



192 



LECTURE XXIV. ACTS XII. 



The death of James might teach the first Christians, that 
though employed by God in a most important office, they 
were not to expect confidently that their lives would be pro- 
longed to extreme age, or that they should be exempted from 
the effects of persecution more than other men. While, on 
the other hand, the deliverance of Peter from prison and from 
death might tend to assure them that God had not forsaken 
them nor his religion, but would continue to give his gracious 
protection to both. 

2. From the state of mind which Peter exhibited in prison, 
we see the blessed effects of a good conscience. Peter knew 
too well that James, the son of Zebedee, his long-tried friend 
and faithful companion, was put to death. He had no reason 
to hope that his own life would be prolonged, for he was 
chained to two soldiers; and though he knew God could 
rescue him, yet the violent death of James forbade him to 
look for supernatural interference. Yet we find him, on the 
very night preceding his intended death, enjoying sound un- 
disturbed sleep. Supported by the approbation of a good 
conscience, no past recollections were painful, and the future 
presented nothing to excite despair. Calmly resigned to the 
disposal of his God, he was equally fitted to live or to die. 

3. We see the great interest which good men take in the 
misfortunes of the good. While Peter was shut up in a dun- 
geon, his faithful and affectionate friends were fervently pray- 
ing to God for his deliverance. This was the case at the very 
moment when it was accomplished. 

4. We have here a striking instance of the value of the 
duty and benefit of prayer. We see that the Church in those 
days practised the duty, and even ventured to offer particular 
petitions in favour of the Apostles, thus exercising faith in the 
wisdom and goodness of God, and the most amiable and bene- 
ficial feelings towards others. 

5. We observe also, that when God interferes in an extra- 
ordinary manner for the deliverance of good men, he inter- 
feres no farther than is necessary. Peter, though he could 
perform miracles, could not rescue himself from prison. 
An angel, therefore, was sent from heaven to unbind his 



PETER RESCUED BY AN ANGEL. 193 

chains, to open the doors, and to conduct him beyond the 
reach of immediate danger. He was then left to the guidance 
of his own prudence to shift for himself, 

6. As a contrast to the situation of Peter before the time 
of his expected death, we are presented with an account of 
Herod, when placed in a similar situation. After the escape 
of Peter, Herod ordered the innocent soldiers for execution. 
He then left Jerusalem for Cesarea, which seems to have been 
his usual place of residence. Some dispute had taken place 
between Herod and the inhabitants of Tyre and Sidon. But 
as they depended for their subsistence on the produce of the 
dominions of Herod, they were anxious for peace, and sent 
some of their number as ambassadors. Herod fixed a day for 
their reception, when, arrayed in his royal robes, and seated 
on his throne, he made a speech to them. The people ex- 
claimed, cc It is the voice of God, and not of man." The 
vain-glorious Herod seems, without scruple, to have received 
this impious adulation. But while buoyed up by pride and 
vanity, he was struck with a noisome distemper, and removed 
from all his imaginary honours, to answer in another world 
for his unjust and sanguinary actions. 



vol r. 



o 



LECTURE XXV. 

FIRST MISSION OF PAUL AND BARNABAS. 
Acts xiii. 1-13, 



Contents : — The history henceforth confined to the Apostle Paul — Paul and 
Barnabas ordered by Divine authority on a mission — Visit Cyprus- 
Opposed by Elymas, who is struck blind — Inquiry, when was Paul made 
an Apostle, or when did he begin to act as one — Inferences. 

The sacred historian, having in the preceding chapters given 
an account of the communication of the Christian religion to 
the J e ws after the day of Pentecost ; having also narrated the 
extraordinary manner in which it was first imparted to the 
Gentiles, henceforth confines himself almost entirely to the 
transactions of the Apostle Paul. 

At the time referred to in the beginning of this chapter, it 
does not appear that any of the Apostles had hitherto visited 
Antioch, except Paul, who was accompanied by Barnabas. 
Of the various offices which were distributed among the 
first Christians, the apostolic, we know, held the highest 
rank. The peculiar honour, which distinguished the twelve, 
was attendance on our Saviour's person during his ministry, 
while they were consequently hearers of his instructions, wit- 
nesses of his miracles, and also of his death and resurrection 
and ascension. It is highly probable, also, that they were 
all endowed with the nine * gifts of the Holy Spirit. To that 
list Paul was afterwards added, who was in no respect inferior 



* 1 Cor. xii. 



MISSION OF PAUL xVND BARNABAS. 



195 



to the other Apostles. The Apostles seem to have been 
directed to distribute those gifts liberally; but there is no 
proof nor even hint given in the New Testament that Divine 
authority was ever bestowed on the Apostles to choose suc- 
cessors, or to confer the gifts of the Spirit on any persons not 
present. Thus we find in Romans i. 11, that the Apostle 
Paul was anxious to visit Rome, in order to communicate 
them. The conclusion is obvious, that his power did not 
extend to those who were absent or distant. Of course 
it necessarily follows that they could not bequeath such 
supernatural gifts to a succession of individuals in future 
ages. 

The gift of the Spirit for which prophets were peculiarly 
distinguished, seems to have been the word of knowledge, by 
which they were thoroughly instructed in the meaning and 
intended application of the Scriptures of the Old Testament. 
Besides prophets there were also teachers at Antioch, who 
seem to have held the next rank, but in the list here given 
they are not distinguished. The names of those mentioned 
were Barnabas and Simeon, Niger, Lucius of Cyrene in 
Africa ; Manaen, who had been trained up and educated along 
with Herod the tetrarch ; and Saul, henceforth called Paul, 
a name either originally belonging to him as a Roman citizen, 
or assumed when he was about to associate more closely with 
the Greeks and Romans. 

While these five persons are said to have ministered to the 
Lord and fasted, a Divine command was intimated to them ; 
for we are told, "the Holy Ghost said, set apart for me 
Barnabas and Saul for the work whereunto I have called 
them." The setting of persons apart to a sacred office by 
prayer and imposition of hands, was a solemn and impressive 
manner of imploring the Divine "blessing, and of intimating 
to all present the high and important purpose for which the 
Holy Spirit had ordered them to be appointed. Thus they 
were justly said to be sent forth by the Holy Spirit. Of 
course we cannot doubt that a Divine suggestion was made 
to them respecting the countries and places which it was 
first proper for them to visit. 

o .2 



196 



LECTURE XXV. ACTS XIII. 1-13. 



Accordingly they left Antioch, went down the river Orontes 
twenty miles to Seleucia, a city on the sea- shore, and not far 
from the mouth of that river. From Seleucia they sailed to 
the island of Cyprus, which lies in the eastern part of the 
Mediterranean Sea, about sixty miles south from Cilicia, near 
the coast of Asia Minor, and about a hundred miles west 
from the Syrian shore. It was distinguished as the birth- 
place of Barnabas. They visited the towns, and especially 
Salamis and Paphos. While at Salamis, we are told, that 
they preached the word of God in the synagogues of the 
J ews j for, even after Christianity was offered to the Gentiles, 
it was customary with the Apostles to address themselves 
first to the Jews in every place they visited. On this occa- 
sion they were accompanied by John, surnamed Mark, and 
nephew of Barnabas. It may be observed that there is no 
reason to believe that the person here alluded to was the 
same as the author of the Gospel. For Mark the Evangelist 
appears to have been a usual attendant, not of Paul but of 
Peter. 

From Salamis, on the east coast of Cyprus, they crossed 
the island to Paphos on the west. The Roman governor on 
the island, denominated pro-consul, Sergius Paulus, resided 
there. He was intelligent or well-informed, for that is the 
proper meaning of the word here translated prudent. But he 
was not only well-informed, he was also well-disposed ; and 
accordingly, no sooner did he hear of the arrival of Paul and 
Barnabas, than he sent them a message, expressing a wish to 
hear the word of God. We are not, however, authorised to 
say that he already knew and believed that what they taught 
was the word of God; but, having learned that they professed 
a divine authority, he was anxious to hear them and judge 
for himself. 

Among those who were with Sergius Paulus, the pro- 
consul, was a magician called Bar-jesus, or Elymas, a false 
prophet, and a Jew: that is, he pretended to be commissioned 
by God, and to perform miracles ; for a magician was one 
who, by cunning and sleight of hand, attempted to impose on 
the credulous. This man had the sagacity to foresee that if 



MISSION OF PAUL AND BARNABAS. 



197 



the pro-consul should embrace Christianity his own influence 
would cease. He therefore endeavoured to dissuade him 
from listening to the discourses of Paul. For this interference 
Paul expressed himself in strong and startling terms : " O 
full of subtlety and all mischief, thou child of the devil, and 
enemy of all righteousness, wilt thou not cease to pervert 
the right ways of the Lord. And now, behold the hand of 
the Lord is upon thee and thou shalt be blind, not seeing the 
sun for a season. And immediately there fell on him a mist 
and a darkness, and he went about seeking one to lead him 
by the hand." 

It is said that when the pro-consul saw what was done, he 
believed. If we inquire, \That did Sergius Paulus believe? the 
answer must be, that he believed in the divine commission 
of Paul, in consequence of the miracle by which Elymas was 
struck blind. It is said, also, he was astonished at the doc- 
trine of the Lord. It may be asked, TTkat doctrine? for 
none is mentioned. To remove this difficulty it must be 
remembered that the word doctrine in the New Testament 
has not the same meaning as it has in common use with us. 
It there signifies anything taught, whether it be truths 
affirmed, or precepts enjoined. It has also a second mean- 
ing ; for it sometimes signifies not the thing taught, but the 
manner of teaching ; as in Matthew vii. 28, 29. Now it was 
this circumstance which astonished him. For Paul appeared 
to him to teach, not merely by words, but by supernatural 
actions, for through him divine power was exercised in 
punishing the refractory. By the expression, doctrine of the 
Lord, is then meant the manner of teaching employed by 
Paul, and appointed by the Lord Jesus. This manner of 
teaching by miracle in punishing the man who opposed divine 
truth, was sufficient to prove that what they taught was true. 
It furnished, also, a powerful motive to listen to everything 
Paul said. 

Paul possessed all the requisites of an Apostle. He was 
endowed with the gifts of the Spirit in a high degree. He 
could by the laying on of his hands confer gifts upon others, 
of which there are many instances ; and though he had not. 



198 



LECTURE XXV. — ACTS XIII. 1-13. 



like the other Apostles,, personally attended the Lord Jesus 
during his ministry, yet he had seen him repeatedly. That 
the inspiration of Paul was at least equal to that of any of the 
other Apostles may be ascertained by a comparison of their 
respective writings, particularly on one subject, the admission 
of the Gentiles to the privileges of Christianity, without being 
required to keep the law of Moses. The revelation on this 
subject given to Paul seems to have been earlier and more 
complete than that bestowed on the other Apostles. The 
truth is that it is evident from his writings that to him was 
committed the important office of giving to the world a 
knowledge of some of the more difficult subjects connected 
with the Christian religion. He never indeed assumed any 
superiority or authority over the other Apostles. But he 
claimed all the privileges of an Apostle, and was acknow- 
ledged in that capacity as their equal ; for we are told that 
when James, Cephas, and John perceived the grace that was 
given unto him, they gave to him and Barnabas the right 
hand of fellowship. 

1. From this passage we learn that special revelations and 
injunctions were frequently given by the Spirit of God. 
Here we are told that the Spirit said, " Separate me 
Barnabas and Paul." But would not the direct appointment 
of God be sufficient ? Certainly. Yet the public and solemn 
setting apart for a special duty might be necessary for the 
information of the great body of Christians. Imposition, or 
the laying on of hands, was employed when there was no 
intention of appointing to an office. We find it done by our 
Saviour to little children. Prayer also was offered up on 
behalf of Barnabas and Paul for the protection and guidance 
of God, as is recorded in the 3rd verse of this chapter. 

2. It may appear strange that the Apostle Paul should 
have employed miracles as punishments, when we know the 
miracles of Jesus were benevolent. But the circumstances 
were different. Ely mas pretended to work miracles in oppo- 
sition to Christianity. It was therefore necessary for Paul to 
show that Elymas, so far from being able to perform miracles, 
could not protect his own person from the miraculous power 



MISSION OF PAUL AND BARNABAS. 



199 



which God was pleased to exercise through the agency of 
Paul. It was necessary to show that none but Christians 
had either power or authority to perform miracles. This was 
equally requisite for the inhabitants of Cyprus, as well as for 
Elymas himself. It would terrify him and others from pre- 
suming to pretend to the possession of supernatural power. 

Besides, the punishment inflicted was only temporary ; for 
Paul said to him " Thou shalt be blind, not seeing the sun for 
a season. 33 The punishment, then, was to continue only till it 
should produce the intended benefit, not only to the spec- 
tators, but also to Elymas himself. We see the happy effects 
which it produced on the governor Sergius Paulus ; for it is 
declared he believed, being astonished at the extraordinary 
proof which Paul had given of his Divine commission. We 
are not indeed told what was the effect of the supernatural 
punishment on Elymas ; but we see that it was fitted to teach 
him the folly and danger of pretending to work miracles. 
It might teach him the reality of the superior power which 
struck him blind, might lead him to repent and to examine 
the truth of Christianity, and thus it might produce the 
happiest effects, for which it was admirably calculated. 



LECTURE XXVI. 



PAUL STATES THE LEADING FACTS OF CHRISTIANITY. 
Acts xiii. 13-31. 



Contents : — Paul and Barnabas advance to Antioch in Pisidia— Attend the 
Synagogue— Jews widely dispersed — Synagogues abound — The religious 
service performed in them — Speech of Paul similar to Peter's on the day of 
Pentecost — States the great facts respecting the Messiah as a descendant 
of David — The death and resurrection of Jesus proved— Inferences. 

Paul and his companions, Barnabas and Mark, after intro- 
ducing the Gospel into the Island of Cyprus, sailed to Perga, 
a city in the province of Pamphylia, in Asia Minor. It was 
situate on the river Cestros, which discharges itself into the 
Mediterranean sea, at an inconsiderable distance from the 
island of Cyprus. There Mark separated from them and 
returned to Jerusalem. No reason is given by the sacred 
historian for this separation; but from chapter xv. 38 it 
appears that it was not satisfactory to the Apostle Paul. 
From Perga they went northwards into, the province of 
Pisidia and repaired to Antioch, the chief city, which is 
carefully to be distinguished from Antioch in Syria, where 
the followers of Jesus Christ were first called Christians. 

Paul and Barnabas, immediately after their arrival at An- 
tioch in Pisidia, attended the Jewish synagogue. It is proper 
to observe that the Jews had become so numerous that 
Judea and Galilee contained but a small proportion of them. 
Philo, a Jew, who wrote in the beginning of the reign of 
Caligula, asserts that Jews abounded at that time both in 
Europe and Asia, and that there were no less than a million 
of them in Egypt. A letter from Herod Agrippa the Elder 



PAUL STATES THE LEADING FACTS. 



201 



to the same emperor, declares that Juclea had sent out many 
colonies, not only into the neighbouring countries of Egypt 
on the south, and Phenicia and Syria on the north, but also 
into more distant regions, Pamphylia, Cilicia, Bythinia and 
Pontus in Asia Minor. They also, he says, abounded in 
Europe, in Thessaly, Beotia, Macedonia, Etolia, Argos, 
Corinth, and in the Grecian islands, Eubea, Cyprus and 
Crete. He adds that some resided beyond the Euphrates; 
for, except a small part of Babylonia, scarcely any country 
could be mentioned in which Jews were not to be found. 
Such is the information contained in the letter of Herod 
Agrippa still preserved, and it is confirmed by the Acts 
of the Apostles. Is not this fact, that Jews were scattered 
through the great towns of the Roman Empire at an early 
period, a wonderful instance of the wise arrangements of 
Divine Providence. Let it also be observed that we have 
no reason to believe that this dispersion took place till after 
the Babylonish captivity; when the Jews had ceased to 
hanker after idolatry, and henceforth immovably adhered 
to the great fundamental principle of true religion, that there 
is one God, and one only, who is to be worshipped in spirit 
and in truth, in direct opposition to the worship of idols, or 
dead men, or imaginary divinities. It is evident also from 
the Acts of the Apostles that the mixing of the Jews with 
the Gentiles had produced a favourable change among the 
inhabitants; for in most of the towns which the Apostles 
visited, they met with proselytes among the Gentiles. 

No synagogues are mentioned in the Old Testament, 
though they often occur in the New Testament. It is 
evident that Ezra first instituted the religious service which 
was adopted in the synagogues ; and therefore may be con- 
sidered as their founder, or at least indirectly as giving 
occasion to their erection. Eor as the religious service 
which he introduced might with propriety be adopted where- 
ever Jews resided, synagogues would speedily be erected. 
We are told that the practice was to build a synagogue 
wherever there were ten persons of full age and free con- 
dition at leisure to attend public worship. These had multi- 



202 



LECTURE XXVI. ACTS XIII. 13-31. 



plied so much before our Saviour's time, that iu every town 
in Judea there seems to have been at least one, and in the 
great towns many. It is quite evident too that synagogues 
were the models on which our parish churches were formed; 
which, under the Divine direction, have been the means of 
preserving the worship of God and the public profession of 
the Christian religion. 

The service performed in the synagogues consisted of three 
parts, prayers, reading of the scriptures and discourses. 

1. The prayers which were written and read amounted to 
eighteen in number; a nineteenth we are told was after- 
wards added against Christianity. It was customary to 
repeat these three times every day, either at home or in the 
synagogue. 

2. The second part of public worship consisted in the 
reading of the law and the prophets. The law contained in 
the five books of Moses was divided into the same number 
of parts as there were Sabbaths in the year, or fifty- two 
in number. One of those parts was read every Sabbath. 
Select passages were also read from the writings of the 
prophets. 

3. The third part of the synagogue service consisted of 
exposition of the Scriptures of the Old Testament, and 
instructions addressed to the people. 

Every synagogue was placed under the management of 
several persons, who are here called "Rulers of the syna- 
gogue." It was the regular practice of the Apostles to 
attend the synagogues in every place which they visited. 
Barnabas and Paul being probably known to be public 
instructors were requested by the Rulers of the synagogue, 
after the usual appointed lessons had been read from the law 
and the prophets, to make a practical discourse to the people. 
" If ye have any exhortation for the people, say on." Paul 
received this invitation with alacrity, rose from his seat, and 
waved his hand to solicit the attention of the audience. 

The discourse of the Apostle on this occasion is entitled to 
our special consideration, because it presents a specimen of 
the manner in which he preached the gospel to the Jews. 



PAUL STATES THE LEADING FACTS. 



203 



We shall find that it bears a close resemblance to the dis- 
courses of the Apostle Peter, recorded in the preceding 
chapters of the Acts of the Apostles, It is proper to ob- 
serve that Paul addresses himself to two classes : " Men 
of Israel/' said he, " and ye that fear God, give audience." 
The men of Israel were the native Jews, or their des- 
cendants ; and they who feared God were the proselytes from 
heathenism. 

In order to rouse and keep alive their attention, Paul be- 
gan with what was peculiarly grateful to Jews, by giving a 
vivid sketch of the most glorious period of their history from 
Abraham to David. He reminded them of the high honour 
conferred on them of being selected from other nations as 
a peculiar people, of their wonderful deliverance from 
Egypt, their preservation in the deserts of Arabia, their 
triumphant entry into the land of Canaan, and the form of 
government established among them, first under judges and 
afterwards under kings. 

Having thus given the outlines of the most brilliant eras 
of their national history, he fixed their attention on David, 
who was esteemed by themselves their greatest monarch, and 
called in the book of Samuel " a man after God's own heart." 
This expression has been objected to, because David was 
guilty of heinous crimes, condemned in severe terms, and 
punished in an exemplary manner. But it must be re- 
membered that when David is called a man after God's own 
heart, it is not meant that he was perfect in moral character, 
but merely that he was an enemy of idolatry and a strict 
observer of the law of Moses ; that as a king too he fulfilled 
the will of God, and executed his special injunctions in the 
most careful manner. 

From David the Apostle proceeds, by a happy and 
masterly transition, to the great object that he had in view, 
which was, to convince his countrymen that Jesus was the 
Messiah. 

1. He first reminds his audience that the Messiah was to 
be a descendant of David. 

2. That Jesus of Nazareth was that descendant and a 



204 



LECTURE XXVI.— ACTS XIII. 13-31. 



Saviour. This he proves from the testimony of John the 
Baptist. 

3. He affirms that the death of Jesus was a fulfilment of 
ancient prophecies. 

4. He asserts that the resurrection of Jesus was attested by 
credible witnesses, as well as foretold in prophecy. 

1. The Apostle first reminds his audience, that according 
to prophecy the Messiah was to be a descendant of David. 
This fact was so well known, and so firmly believed by the 
Jews, that Jesus Christ was frequently called " Son of David." 
The Apostle, therefore, did not think it needful to show the 
foundation of this opinion, though it was evidently derived 
from the ancient prophets. Thus Isaiah xi. 1 : "And there 
shall come forth a rod out of the stem of J esse, and a Branch 
shall grow out of his roots. And the Spirit of the Lord shall 
rest upon him, the spirit of wisdom and of understanding, the 
spirit of counsel and might, the spirit of knowledge and of the 
fear of the Lord." Again, in the book of Jeremiah (chap, 
xxiii. 5) : " Behold the days come, saith the Lord, that I will 
raise unto David a righteous Branch, and a king shall reign 
and prosper, and shall execute judgment and justice on the 
earth." 

2. To prove that Jesus of Nazareth was that descendant, 
the Apostle did not think it necessary to refer to the genealo- 
gical tables which were carefully preserved by the Jews, and 
presented to us by Matthew and Luke. For that these were 
deemed correct and unexceptionable is clearly proved by the 
fact, that no attempt has ever been made by the Jews to show 
that Jesus was not a lineal descendant of David. We may 
add, that unless the ancient prophecies were fulfilled in him, 
no proof can be obtained that they are already fulfilled, 
or can ever, at any future period, be fulfilled in any other 
person. For it is impossible for the Jews of modern times to 
show any genealogical table of the family of David that could 
be relied on. Their genuine registers must have perished in 
the destruction of Jerusalem, or in the subsequent calamities 
of that infatuated and obstinate people. Is not this a satis- 
factory proof that Jesus was the real and only Messiah ? 



PAUL STATES THE LEADING FACTS. 



205 



In support of this belief he quotes the testimony of John 
the Baptist, who was undoubtedly acknowledged as a prophet 
by the Jews, as well as the first prophet that had arisen 
among them from the days of Malachi. Now he had pre- 
dicted the speedy arrival of the Messiah, and had afterwards 
pointed out Jesus to his own disciples as that great personage. 
This was indisputable authority. 

3. The Apostle affirms that the death of Jesus afforded a 
proof of the fulfilment of ancient prophecies, and especially of 
those contained in the 53rd chapter of Isaiah. He acknow- 
ledges that the Jewish rulers had condemned him to death, 
and prevailed on Pilate to execute their sentence, though 
they could prove no guilt against him. But he allows that 
the rulers did not know Jesus, nor the prophecies that re- 
spected him, though they were undoubtedly the agents that 
fulfilled them. 

4. Paul asserts the resurrection of Jesus ; declares that it 
was attested by credible witnesses, and had been predicted by 
the prophets. 

The resurrection of our Saviour is frequently mentioned in 
Scripture as one of the extraordinary facts on which the truth 
of Christianity is made to rest.* " If Christ be not risen," 
says the same Apostle, " then is our preaching vain, and your 
faith also is vain." Again he says,f " Christ was declared to 
be the Son of God with power f J or*, as the words might be 
rendered, " He was proved to be the Son of God by his resur- 
rection from the dead" (the word proved being a plain and 
precise translation). Jesus Christ himself referred those to 
his resurrection who demanded a sign from heaven, when he 
told them that no other sign should be given but the sign of 
the prophet Jonah. 

The Apostle then states two species of proof in favour of 
the resurrection, namely, the testimony of the Apostles, and 
the evidence of prophecy. He presents the testimony of the 
Apostles, when he affirms that " Jesus was seen many days of 



* 1 Cor. xv. 14. 



f Romans i. 4. 



206 



LECTURE XXVI. ACTS XIII. 13-31. 



them who came up with him from Galilee to Jerusalem, who 
are his witnesses unto the people." They knew with certainty 
that J esus remained on earth forty days after his resurrection ; 
that he appeared repeatedly to them, and not to them only, 
but to above five hundred of his disciples assembled at one 
place. The resurrection of Jesus is an important and extra- 
ordinary fact, and the testimony in support of it corresponds 
with its extraordinary nature. It exhibits the testimony of a 
greater number than were ever concerned in establishing such 
a fact ; of witnesses who had the best opportunity of knowing 
what they attested ; of men of sound judgment and high vera- 
city, who made the greatest sacrifices. 

The Apostle also appeals to prophecy as an evidence that 
Jesus was to rise again. 1. To the 2nd Psalm. 2. To Isaiah 
lv. 3, in which God is spoken of as saying, " I will make an 
everlasting covenant with you, even the sure mercies of 
David." The sure mercies of David are the gracious pro- 
mises made to David, and which could be fulfilled only in the 
Messiah. For, as has been above affirmed, unless the Messiah 
be already come, this prophecy can never be accomplished. 
3. In the 35th verse the Apostle quotes a third prophecy, 
- contained in the 16th Psalm : " Thou wilt not suffer thy Holy 
One to see corruption." The Apostle justly affirms that these 
words cannot allude to David, who died and was buried, and 
was subject to corruption like other men. But the Lord 
Jesus was the only person of whom it could be justly said, 
that after death he never was subject to corruption, and 
therefore he must be the Holy person here referred to. It 
will be remembered, that the same references are made in 
the 2nd chapter of the Acts by the Apostle Peter. 

Let us consider the obvious inferences from this subject. 

1. We learn what was the great object of faith which was 
declared by the Apostle Paul to the Pisidian Jews. It con- 
sisted in believing that Jesus, a descendant of David, accord- 
ing to his human nature, was the appointed Saviour of Israel. 
That he was declared to be the Messiah by John the Baptist. 
That though he was put to death, yet he rose on the third 



PAUL STATES THE LEADING FACTS. 



207 



day, and was frequently seen by unexceptionable witnesses. 
That his resurrection was predicted by the prophets David and 
Isaiah. 

2. That the fulfilment of the prophecies respecting Jesus 
as the Messiah was a just cause of rejoicing. Nothing is 
better fitted to confirm our faith than the fulfilment of pro- 
phecies which had been uttered ages before that event, also 
correctly recorded and faithfully preserved. It shows us, too, 
that the introduction of the Christian religion forms an im- 
portant part of the Divine arrangements. 

But the principal reason why Christianity is called glad 
tidings is, that it presented to men invaluable blessings. It 
offered pardon of sin to all who repented and believed the 
Gospel, and afterwards walked in newness of life. By this 
phrase is meant, that they who became Christians renounced 
their old erroneous opinions and principles, and assumed new 
and improved characters. For though God had for a time 
left the world without a witness or a revelation, yet at length 
light from on high had visited it with enlivening beams. 

3. The privileges and benefits of the Gospel have been 
transmitted to us in the greatest purity. But let us remem- 
ber that we are accountable beings, and that if we do not 
make a profitable use of those inestimable blessings, they will 
afford an unanswerable accusation against us on the 'day when 
our final doom will be sealed. 



LECTURE XXVII. 



PAUL PROCLAIMS FORGIVENESS OF SINS, THE GENTILES 
REQUEST THE DISCOURSE TO BE REPEATED. 

Acts xiii. 38. 



Contents :— Paul declares forgiveness of sins freely granted through Jesus 
Christ— Not obtainable under the law of Moses by sacrifices — Gentiles 
request Paul to recapitulate his discourse — What is meant by continuing 
in the grace of God — Next sabbath a multitude assembled in the syna- 
gogue — The Jews incensed* contradicted and slandered — Paul and Bar- 
nabas then abandon the Jews, and appeal to the Gentiles — The Gentiles 
delighted ; but the Jews exasperated, expel Paul and his companion — 
Inferences. 

The Apostle having stated the proofs that Jesus was the 
Messiah, next mentions the blessings to be bestowed by him. 
" Be it known unto you, therefore, men and brethren, that 
through this man is preached unto you the forgiveness of 
sins ; and by him all that believe are justified from all things, 
from which ye could not be justified by the law of Moses." 
Here was something new and highly important, and deeply 
interesting to every man, that through Jesus the Messiah 
pardon of sins was announced to them. No other religion 
had given any satisfactory assurance that this was possible, 
much less that it was to be freely offered to all upon the most 
merciful terms. Men might have, indeed, supposed, that a 
perfectly benevolent Being would forgive sin if repented of 
and abandoned. Still there would be difficulty felt by most 
men respecting what sins were pardonable ; whether the 
slighter offences only, or the most flagrant crimes also. Bad 
men who have contracted inveterate habits of vice, would be 



PAUL PROCLAIMS FORGIVENESS OF SINS. 209 

apt to sink into despair, from the apprehension that their sins 
are so great that reformation is impossible, or at least that it 
would be attended with excessive sorrow, and shame, and 
compunction, and would require so much watchfulness and 
unshaken resolution as to render it highly improbable. To 
most men, therefore, the mere hopes of forgiveness, in conse- 
quence of repentance, would be unavailing. 

To the Jews no prospects of remission had previously been 
plainly and fully offered. We may suppose, indeed, from the 
numerous sacrifices and oblations required by the law of Moses, 
that they were the means of obtaining forgiveness. But it is 
evident, that sacrifices and oblations never made atonement for 
any transgression except breaches of the ceremonial law. For 
violations of the moral law no stipulation was made, no sacri- 
fice was to be offered, no hope of pardon was encouraged. 
Accordingly, the law saith (Numb. xv. 30), " The soul that 
doth aught presumptuously, whether born in the land, or a 
stranger, the same reproacheth the Lord, and that soul shall 
be cut off from among his people. Because he hath despised 
the word of the Lord, and hath broken his commandments, 
that soul shall be utterly cut off; his iniquity shall be upon 
him." We know, too, that death was the punishment ap- 
pointed for violations of most of the Ten Commandments, and 
as these commandments formed the chief part of the criminal 
law of the Jews, those who transgressed any of them were 
liable to be tried and punished accordingly. We are assured, 
too, that it was not possible that the blood of bulls and of 
goats should take away sin."* 

When our Saviour assumed his public office, the world was 
involved in ignorance and guilt ; and as he came to commu- 
nicate Divine knowledge, and to reform and improve man- 
kind, he began by offering pardon for all those sins which had 
been previously committed, demanding only, in the first in- 
stance, that men should repent, believe in him and be bap- 
tized, and should then enter on a new course of life, adapting 
their conduct to the pure precepts they had received, for these 



VOL. I. 



* Hebrews x. 4. 



P 



210 



LECTURE XXVII. — ACTS XIII. 38. 



are included under the word reform. Now is it possible to 
conceive a greater encouragement to reformation than an 
assurance from the highest authority, that past sins would be 
forgiven, while at the same time the most powerful motives, 
and the most valuable helps, were offered for improvement in 
piety and righteousness ? And be it remembered, that this re- 
markable assurance of forgiveness was granted by the greatest 
Being that ever visited this world; by One who exercised 
the power of the Almighty, and who exhibited pure benevo- 
lence in a manner which it was impossible for man pre- 
viously to have conceived; by One who died that we might 
live, and who rose again to bestow honour and glory and hap- 
piness on man. 

The Apostle, after declaring that pardon of sin was to be 
obtained through Jesus Christ, adds, " And by him all that 
believe are justified from all things, from which ye could not 
be justified by the law of Moses/' The word "justified" 
here signifies delivered ; and the all things from which they 
were to be delivered are the sins and punishments from which 
the law of Moses was unable to save them. 

This deliverance is confined to those who believe in him; 
for they alone are said to receive this benefit. Accordingly, 
it was conferred on those only who were fitted to receive it, 
and to make improvement in future. Now, faith in Jesus 
was a necessary qualification ; for it was the great, the 
powerful principle which was to conduct Christians to obe- 
dience, to piety and holiness. For though this doctrine is 
sometimes unguardedly taught, so as to appear to give a 
license to unrighteousness, yet, in Scripture, faith is always 
exhibited as leading directly to holiness of life. For it in- 
cludes not only belief that Jesus is the Messiah, the Son of 
God, and that he died for our sins, but also that he gave 
commandments, denounced punishment against the impeni- 
tent, and promised the most illustrious rewards to those 
who should persevere to the end of their lives in piety and 
righteousness. So far from giving any encouragement to sin, 
Christianity uniformly represents it as offensive to God, and 
ruinous to man ; while it urges and enjoins us constantly to 



THE GENTILES REQUEST PAUL TO REPEAT HIS DISCOURSE. 211 

aspire at the highest moral excellence, because that is the 
great, the necessary qualification for a high degree of hap- 
piness. 

In the 40th verse the Apostle refers to prophecy, as 
containing a caution to those who should merely wonder 
at Christianity, then slight, and afterwards reject it. He 
alludes both to the prophecies of Habakkuk and of Isaiah. 
Habakkuk represents God as saying,"* " Behold ye among 
the heathen, and regard and wonder marvellously ; for I will 
work a work in your days which ye will not believe though it 
be told you." And Isaiah says, "Therefore, behold I will 
again deal with this people in a manner so wonderful and 
astonishing, that the wisdom of the wise shall perish, and the 
prudence of the prudent shall disappear.^ Certainly, nothing 
is more evident than the fulfilment of these prophecies, from 
the effects produced by the Christian religion. For all the 
wisdom, and learning, and eloquence of all the sages, philoso- 
phers and orators, were nothing compared to the transcendent 
excellence of Christianity. 

We are not told what effect was produced upon the J ews 
by the discourse of the Apostle, but we are informed that the 
Gentiles requested that the same things should be preached 
to them the next Sabbath; and also that many of the Jews 
and religious proselytes followed Paul and Barnabas from the 
synagogue to their place of residence. 

The request made by the Gentiles implies that they were 
present and heard the discourse of Paul. Can we then sup- 
pose that it was customary for Gentiles to attend the Jewish 
synagogues ? A satisfactory explanation is, however, sug- 
gested ; for those called Gentiles in the 42nd verse are deno- 
minated religious proselytes in the 43rd. 

The history of proselytes to the Jewish religion would lead 
us back to the departure of the Israelites from Egypt, when 
we are told a mixed multitude went with them. It seems 
probable also that Jethro, the father-in-law of Moses, with his 
family accompanied the Israelites into Canaan. We read 



* Habak. i. 5. f Lowth's Translation of Isaiali xxix. 14. 

p 2 



212 



LECTURE XXVII. ACTS XIII. 43. 



nothing, however, of proselytes by name till we reach the 
times of the New Testament, except occasional mention 
of those denominated strangers, or strangers within their 
gates. Our Saviour asserts that the Pharisees compassed (or 
traversed) sea and land to make one proselyte. We find 
Nicanor, a proselyte of Antioch, mentioned as being one of 
the managers for the poor along with Stephen. Proselytes 
to Judaism have been divided by some into two classes, pro- 
selytes of the gate and proselytes of righteousness. But this 
distinction has no foundation in Scripture. It is evident 
from what is said in the text that proselytes were in the 
habit of attending the Jewish synagogues, and that the Gen- 
tiles who wished to hear again the subject on which Paul had 
discoursed belonged to the same religious class. 

Ver. 43. When it is said that Paul and Barnabas per- 
suaded the Jews and Gentiles who followed them from the 
synagogue cc to continue in the grace of God/ 5 we are led to 
the conclusion that they were already convinced of the truths 
which Paul had declared, though not so confirmed but that 
additional instruction was necessary to remove doubts or 
to render the subject plainer. As the phrase, the grace of 
God, according to one of its significations denotes what God 
bestows as a gift, and the exhortation to continue in the grace 
of God may mean to continue in the knowledge which they 
had received, examining and increasing and improving it ; at 
the same time also exercising such gifts as Paul was em- 
powered to bestow. It may be observed also that what is here 
called the grace of God is in the next verse called the word 
of God. 

Yer. 44. On the next Sabbath, we are told, almost the 
whole city came together to hear the word of God. The 
sight of this great concourse in their synagogue filled the 
Jews with envy or resentment. Their prejudices were roused 
against the Gentiles. They considered themselves as the 
favourites of heaven \ they were jealous of their high privi- 
leges, and were exceedingly incensed against Paul and 
Barnabas for placing the Gentiles, though proselytes, on an 
equality with themselves. Instead, therefore, of listening 



THE GENTILES REQUEST PAUL TO REPEAT HIS DISCOURSE. 213 

with candour to the address of Paul, they opposed him, and 
denied the truth of what he asserted; and as their anger 
became more violent, they are said to have blasphemed. But 
blasphemy in our language signifies slander against God. 
Now here it is applied to Paul and Barnabas, and conse- 
quently must be rendered (not blasphemed but) slandered or 
defamed. For like some persons who when they lose their 
argument lose their temper, the J ews gave way to uncon- 
trollable rage. 

Ver. 46. Upon this strange perverse conduct Paul and 
Barnabas instantly declared the nature of their commission. 
u It was necessary that the word of God should have been 
spoken to you first ; but seeing ye put it from you and judge 
yourselves unworthy of everlasting life, lo, we turn to the 
Gentiles/'' It was wise and expedient that the Christian 
religion should be offered first to the Jews, because they had 
received the former revelation, possessed the prophecies, 
believed in the unity and supremacy of God, were free from 
idolatry, and were best qualified to be teachers of Christianity. 
But as the Jews refused the blessings which God intended to 
bestow on them, the Apostles would immediately and directly 
address themselves personally to the Gentiles. The rejection 
of Christianity the Apostle considers as equivalent to judging 
themselves unworthy of everlasting life; because he that 
rejects the means rejects the end. The Apostle then adds an 
authority from the prophecies of Isaiah that the Messiah was 
to give light to the Gentiles (Isaiah xlix. 6). For God is 
represented as saying to the Messiah these words : u I will 
give thee to be a light to the Gentiles, that thou mayest be 
my salvation unto the end of the earth." Here is a satisfac- 
tory assurance given that the Messiah should bestow blessings 
on the Gentiles. 

The Gentiles were delighted to hear that the prophecies in 
possession of the Jews contained gracious promises directed 
to them, and they glorified the word of the Lord; that is, 
they gratefully acknowledged the wisdom and goodness of 
God in uttering such predictions. It is added, " As many 



214 



LECTURE XXVII. ACTS XIII. 47. 



as were ordained to eternal life believed." This requires 
examination. The Greek word which is here translated 
" ordained," in the classics is applied to soldiers drawn up in 
order of battle with the wish and hope of victory. Here it 
refers to persons drawn up in order of battle for eternal life, 
and the passage might be rendered, " Whoever were intent 
on everlasting life believed." It is not a little remarkable 
that the words here employed have a close coincidence with 
the exhortation of the Apostle Paul in his First Epistle to 
Timothy (vi. 12), " Fight the good fight of faith, lay hold on 
eternal life." 

But notwithstanding the opposition of so many Jews, the 
Apostle was listened to by great numbers through the whole 
province of Pisidia. This wonderful success exasperated the 
Jews, who, finding themselves worsted in argument, had re- 
course to the most unjustifiable methods of obtaining victory. 
They raised a persecution by instigating all those who had 
power or influence to assail them. The consequence was, 
Paul and Barnabas were expelled the city. But firm and t 
undismayed, on leaving the place they shook off the dust from 
their feet as a protestation against their persecutors and took 
refuge in Iconium ; being filled with joy. 

1. From this passage we learn that believers in Jesus 
w r ere delivered from many evils from which they could 
not be delivered by the law of Moses. In particular, 
they were freed from the punishment of their past sins. 
This was an invaluable blessing conferred on account of 
their faith. 

2. We see the nature and effects of jealousy. Envy is the 
desire of obtaining some supposed honour or advantage, and 
is accompanied with anger when disappointment ensues. 
Jealousy again is the apprehension that others may be made 
equal to ourselves, and when thwarted is followed by revenge. 
On this occasion it was combined with pride. The Jews were 
proud of their high privileges, and wished to engross them, 
and therefore could not bear the idea that the Gentiles should 
be made equal to themselves. Let us beware of spiritual 



THE GENTILES REQUEST PAUL TO REPEAT HIS DISCOURSE. 215 

pride, of thinking ourselves the favourites of heaven or sup- 
posing God to be a respecter of persons. 

3. We observe that persecution arises from malevolent 
passions, and Tre know that these passions always lead to sins 
and crimes ; that however good we suppose our intentions to 
be, yet if we employ as means actions forbidden and incon- 
sistent with the Christian religion, we shall undoubtedly 
bring upon ourselves a sentence of condemnation. 



LECTURE XXVIII. 



PROCEEDINGS IN ICONIUM AND LYSTRA. ATTEMPT 
TO OFFER SACRIFICE. 

Acts xiv. 



Contents :— Paul and Barnabas driven from Antioch, take refuge hilconium, 
where they remain and convert many — Then discourses not recorded, 
because similar to what they had delivered in other places, consisting of 
a few simple truths — Their success provokes the Jews to persecute them 
— They escape to Lystra, where they cure a man lame from his birth — 
Hence supposed to be divinities by the idolaters, who are prevented by 
Paul from offering sacrifice — Inferences. 

Paul and Barnabas having been expelled from Antioch in 
Pisidia, by the jealousy and violence of the Jews, sought 
protection in Iconium, a city of Lycaonia. By thns exer- 
cising prudence in order to escape danger, they obeyed 
the admirable injunction which the Lord Jesus gave to 
his disciples : " When they persecute you in one city, 
flee to another." How different is heavenly wisdom from 
the policy " of men." Religion of human invention has 
taught their ignorant votaries that pain and suffering 
voluntarily borne are approved of by their deities, and 
that life itself is an acceptable sacrifice. But the heavenly 
religion of our blessed Saviour puts no value on the mere 
sufferings or death of any good man. It never taught that 
martyrdom is a duty, while any lawful and honourable 
method of escape remains. It declares it to become a duty 
only when we are reduced to the alternative of renouncing 
our principles and divine religion, or of heroically submitting 
to death. The Apostles indeed knew well that persecution 
was unavoidable, — that it was permitted in order to purify 



PROCEEDINGS IN ICONIUM. 



217 



the character of Christians, and to teach them prudence and 
patience, and fortitude. They did not therefore expect that 
God would interfere in a supernatural manner, in order to 
rescue them from danger or suffering on all occasions. Still, 
however, persecution never diminished their ardour, never 
made them less courageous, less determined or less perse- 
vering in their great Master's cause. They entered Iconium 
with the same undoubting belief in the truth of the Christian 
religion, — the same desire of diffusing it, — the same confi- 
dence in God, and the same resolution of faithfully doing 
their duty as before they experienced any danger. We find 
there was a Jewish synagogue established in Iconium as well 
as at Antioch in Pisidia and other populous cities. This 
fact confirms what we have frequently mentioned, that 
Jews were dispersed at that time over the Roman Empire ; 
for where there was a synagogue there must have been Jews. 
This dispersion, as we have also observed, was evidently a 
previous stage appointed by the Providence of God to pre- 
pare the Gentile world for % the Christian religion. For 
wherever there were synagogues we find there were devout 
Gentiles or proselytes. This is a proof that the thinking 
part of the heathen world were so far advanced as to perceive 
the folly of idolatry, and to be ready to receive a purer and 
more perfect religion. 

Though Paul and Barnabas are said to have remained a 
long time in Iconium, discoursing to a mixed audience of 
Jews and proselytes in the synagogue, yet it is remark- 
able that the sacred historian gives us no information con- 
cerning the topics or subjects on which he chiefly insisted. 
Why this omission ? Is it not equally desirable for us to 
know what the Apostles said in Iconium as in Antioch? 
Why then was a detailed account of the proceedings of Paul 
and Barnabas given on that occasion, and all information 
withheld here ? On reflection we shall find good reasons 
worthy of the sacred writer, and sufficient to satisfy every 
judicious reader. An ample specimen of the manner in 
which Christianity was taught by the Apostle Paul has 
already been presented in the last chapter. Now as the 



218 



LECTURE XXVIII.— ACTS XIV. 



same fundamental truths were required to be told to every 
new audience,, we have no reason to suppose that the. Apostle 
thought it incumbent to vary his subjects or to give diffe- 
rent discourses in every place which he visited. Indeed all 
the Apostles and disciples of Jesus seemed to have taught 
Christianity in a similar manner. Thus if we compare the 
discourses of the Apostle Peter, exhibited in the preceding 
chapters of the Acts of the Apostles, with those delivered by 
the Apostle Paul and by Stephen, we shall find that similar 
topics and similar trains of thought run through them all. 
Thus all those discourses contained proofs that Jesus was the 
Messiah, — that he was crucified, and that he rose from the 
dead. As then, in the foregoing chapters, the sacred 
historian had presented his readers with sufficient specimens 
of the manner in which the Apostles taught Christianity, he 
did not deem it proper to repeat the same or similar dis- 
courses afterwards. His object was evidently to supply only 
important truths hitherto unknown, but necessary and funda- 
mental for convincing and enlightening the Jews and prose- 
lytes of Antioch in Pisidia. 

But though nothing is said of the topics or arguments 
addressed to the inhabitants of Iconium, we are distinctly 
informed of the effect produced. For we are told that a 
great multitude, both of the Jews and Greeks, believed. If 
we inquire what was it which they believed, the answer must 
be they believed what the Apostle asserted and proved, namely, 
that Jesus of Nazareth was the Messiah the Son of God. For 
that this was the great, the fundamental truth to be believed 
by the Jews, is so frequently stated in the preceding chapters, 
that it is taken for granted that every attentive reader must 
know, and may therefore remember it. When the Gentiles 
were addressed who were not acquainted with the prophecies, 
the leading truth which was presented to their belief was 
the resurrection of Jesus Christ. 

It is narrated in the third verse that Paul and Barnabas 
remained a long time in Iconium, " speaking boldly in the 
Lord, who gave testimony to the word of his grace by signs 
and wonders. " " The word of his grace " means " his 



PROCEEDINGS IN 1CONIUM. 



219 



gracious word/' or the truths revealed by his goodness. 
This is a phrase intended to describe the Christian religion. 
Formerly we found it called the " grace of God/' that is, the 
gift proceeding from the goodness of God ; also " the word of 
God/' because it was sanctioned by the authority of God. 
It is here said to have received testimony from the Lord by 
the signs and wonders which he enabled his Apostles to per- 
form, that is, the miracles performed by the Apostles, and the 
spiritual gifts communicated by thein, proved that they were 
commissioned by God, and therefore whatever they taught, 
or declared to be true, was to be received as the revelation or 
the commandment of God. 

At length the success of Paul and Barnabas produced the 
same effects on the minds of the Jews of Iconium as it had 
done in Antioch of Pisidia. Filled with jealousy and rage 
they instantly proceeded to open violence ; but, being few in 
number compared with the Gentiles, and possessing little 
power, they had recourse to the most disgraceful misrepre- 
sentations, in order to instigate the Gentiles against the 
Apostlesi Thus we are told that " the unbelieving Jews 
stirred up the Gentiles, and made their minds evil affected 
towards the brethren.-" We cannot doubt that the means 
were falsehood and calumny, such as have been employed in 
all ages by wicked men against good men. For it is the 
practice of bad men to ascribe to the good the evil principles 
which actuate themselves, and the conduct which they habitu- 
ally pursue. This no doubt may arise from malevolence ; but 
it is also, in a certain degree, owing to the incapacity of bad 
men to conceive the nobleness and purity and excellence of 
the Christian character. For as they can see only by their 
own distorted eyes, whatever they examine appears counter- 
feit and despicable. 

The exertions of the Jews to exasperate the Gentiles 
against the Apostles, were but too successful. The Jews, we 
are told in the 5th verse, united with their rulers. We may 
ask, who are the persons meant by " their rulers V We have 
reason to believe they were persons chosen by the Jews, with 
the permission of the Roman government ; to act as judges 



220 



LECTURE XXVIII. ACTS XIV. 



and magistrates over the Jews. The unbelieving Jews, then, 
with their magistrates and a part of the Gentiles, were com- 
bined in a plot against Paul and Barnabas, and intended to 
stone them to death. But having received timely intelligence 
of what was concerted, they made their escape to Lystra, a city 
at a little distance from Iconium. From Lystra they visited 
Derbe and other parts of Lycaonia, and there preached the 
gospel ; or communicated the glad tidings, and of course the 
same tidings as they had already published in other places. 

Next a miracle is detailed on account of the extraordinary 
effects with which it was followed. A man who had been so 
lame from his birth, as to be totally incapable of walking, 
had attracted the attention of Paul. It is said that Paul, 
while looking steadily at him perceived, that he had faith to 
be healed. No doubt, Paul might have discovered the 
expression in the man's countenance, that he had a firm 
belief in the truths then delivered, and consequently that he 
was a person on that account who deserved to be cured. For 
by attending closely to our Saviour's miracles we shall find that, 
besides being employed as proofs of the truth of the Christian 
religion, they were performed also as a reward to those who 
had faith in Jesus; or, in other words, who had exercised 
their understanding with so much care and integrity as to 
lead them to the conviction that the miracles were performed 
by the power of God. This man might then have exhibited 
such marks of faith in the divine mission of Paul, as to be 
worthy of reward. Still, however, we cannot doubt that a 
divine suggestion was made to select him as the proper 
subject of a complete and permanent cure. 

Let us now attend to the effect of the miracle on the 
minds of the inhabitants of Lystra. Nothing can be more 
evident than this that the people instantly concluded that 
the wonderful cure performed on the lame man, was not 
accomplished by human skill or human power. But how 
could this be instantly ascertained ? Nothing could be more 
easy. For every one knows that human skill can do nothing 
without means or remedies, and that human power cannot 
remove a natural defect by a mere word, or indeed by any 



PROCEEDINGS IN ICONIUM. 



221 



means within the reach of man. They saw at once that the 
cure required supernatural power. But knowing nothing of 
the true God, and confiding in their own imaginary divinities, 
they hastily concluded that Paul and Barnabas must have 
been two of their number. " For when the people saw what 
Paul had done they lifted up their voices, saying in the lan- 
guage of Lycaonia, the gods are come down to us in the 
likeness of men." For nothing was more common, accord- 
ing to the opinion of the heathens, than for their gods to 
assume the appearance of men, They, therefore, supposed 
Barnabas to be Jupiter, and Paul to be Mercury. For what 
reason they considered Barnabas as Jupiter, who was the 
chief of their gods, it is difficult to determine. The most 
probable reason is, that they imagined a resemblance between 
the person of Barnabas and the image of Jupiter. Their 
reason for believing Paul to be Mercury is obvious. Mercury 
was supposed to be the god of eloquence, and Paul was chief 
speaker. 

As an undoubted proof that they firmly believed the 
strange conclusion they had drawn that Paul and Barnabas 
were deities, they immediately proceeded to pay them the 
homage which they were accustomed to offer to their own 
gods. For this purpose the priest of Jupiter made the neces- 
sary preparation. The words " priest of Jupiter which was 
before their city" requires explanation. The meaning is, 
that Jupiter presided over their city, or that his statue was 
close to the city, or perhaps both meanings may be included. 
For if Jupiter was the tutelary deity of Lystra there cannot 
be a doubt that they had a statue of him. They evidently 
believed that the deity was present in the statue, and there- 
fore were wont to speak of the god and the statue in the same 
manner. We are told the priest of Jupiter brought oxen and 
garlands, for it was customary to adorn the heads of the 
animals to be sacrificed with ribbons or garlands of flowers. 

Without attempting to solve the difficult and disputed 
question respecting the origin of sacrifices, we may safely 
conclude that the heathens offered to their gods what they 
supposed to be most suitable and acceptable. Now we know 



222 



LECTURE XXVIII. ACTS XIV. 



that they believed that their gods were created beings, though 
a little superior to man, but subject to the same passions and 
appetites. The great distinction ascribed to them was im- 
mortal existence. We need not, therefore, be surprised that 
they reckoned food necessary. They accordingly offered such 
delicacies as were most agreeable to themselves. Or perhaps 
we should rather say they continued to present the same 
offerings or sacrifices as they had been accustomed to make 
to their gods in the earliest and rudest times. 

Inferences. 

1 . From the omission of the discourses which Paul addressed 
to the inhabitants of Iconium and to those of Lystra, we 
observe the care exercised by the sacred historian to be con- 
cise and to avoid repetition, to give us all the knowledge that 
was necessary, but within as narrow bounds as possible. 

2. We observe also how Christianity was taught to the 
Jews. The first truth which they were required to receive as 
fundamental, in addition to their belief as Jews, was, that 
J esus of Nazareth was the Messiah the Son of God, the great 
personage predicted by the ancient prophets. 

3. We see that the plans of wicked men are not only 
counteracted by the wisdom of God, but so controlled as to 
produce an effect opposite to what was intended, or, in other 
words, to bring good out of evil. It was the object of those 
Jews who persecuted Paul and Barnabas to intimidate and 
induce them to desist from their exertions, or at any rate to 
drive them from the places where Jews resided. But this 
did not retard the progress of the gospel. On the other 
hand, it actually accelerated it. It indeed compelled the 
Apostles to pass more rapidly from one place to another. 
But in every place they visited they scattered the seeds which 
afterwards grew up and flourished. 

4. We have a remarkable proof of the eloquence of Paul 
and the admiration in which he was held by the inhabitants 
of Lystra. 



LECTURE XXIX. 
Paul's speech to the idolaters or lystra. 
Acts xiv. 15. 



Contents :— Paul and Barnabas expelled from Iconium — Eepair to Lystra— 
Their behaviour when taken for heathen gods — Paul declared they were 
mere men who had come to assure them that there is only one God, the 

* Creator of all things, who, though he gave no revelation to the Gentiles, 
yet by his Providence furnished proofs of his existence and power and 
goodness sufficient to render the heathens accountable —Probable effects 
— Speedily perverted by the Jews, who instigate them to persecution — 
Paul stoned but revived, and next day retired to Derbe — Afterwards 
revisited the cities hi which they had made converts to confirm and 
establish them — They appoint Elders, or persons qualified to continue 
the instruction which they had begun — Inferences. 

Paul and Barnabas, having been compelled to leave Iconium 
by the persecution of the Jews who resided there, repaired 
to Lystra, where they preached the gospel. No mention 
is made of a synagogue or of Jews or proselytes in Lystra. 
The inhabitants are represented as mere idolaters, who were 
ignorant of the supreme Being, and believed in the existence 
of many gods. They were devoted in an especial manner to 
the worship of Jupiter. For we find that a priest of Jupiter 
had prepared a sacrifice which he intended to offer to that 
imaginary deity. The miracle of curing the lame man being 
evidently an effect beyond the power of man, they ascribed it 
to their own divinities, and concluded that Paul and Barnabas 
were two of the number. They therefore proceeded to offer 
to them what they thought to be most acceptable, namely 



224 



LECTURE XXIX.— ACTS XIV. 15. 



the same kind of sacrifices which they were accustomed to 
present to their own gods. 

1. We may easily conceive the astonishment and grief 
and horror of the Apostles; grief at such gross ignorance, 
astonishment that men should be mistaken for divine beings, 
and horror at the idea that sacrifices should be offered to 
them. Anxious, therefore, that not a moment should be lost 
in stopping these strange proceedings, Paul and Barnabas 
rent their clothes or mantles, and rushed in among the 
people, exclaiming, Why do ye these things? employing a 
most pointed and decisive argument against their procedure, 
which unfortunately does not appear in our translation, 
Thus the words, "We are men of like passions with you," do 
not convey the precise meaning ; for the heathens really be- 
lieved that their gods had the same passions as man. The 
only distinction which they appear to have made between 
their gods and men consisted in believing that the gods pos- 
sessed much greater power and were immortal. Now the 
affirmation made by the Apostle was a direct denial of their 
superiority ; for he declared that they were men, subject to 
death like themselves. The precise meaning is, We are your 
fellow mortals, and therefore not of a superior nature to your- 
selves. 

2. The second assertion in the Apostle's speech was very 
pointed also. He told them that he and Barnabas were come 
to declare to them that the gods which they worshipped were 
mere vanities or imaginary beings who had no power nor 
existence, and therefore all worship addressed to them was 
irrational and useless. 

3. But while he warned them of the necessity of forsaking 
their dumb idols and powerless divinities, he urged them 
to listen to the information which he was ready to impart 
of the true God, with great propriety called the living God, 
because he is the only being denominated God who has life. 
All those who are called gods by man, are either dead men 
or never had any being. But he is not only the living God ; 
he is also Creator of all things that exist, of the heaven, of 
the earth and the sea, and of whatsoever is contained in 



PAUl/s SPEECH TO THE IDOLATERS OF LYSTRA. 225 

these. Thus we find the Apostle demolishing by a few 
words the ancient fabric of superstition and idolatry, and 
endeavouring to establish, as a fundamental principle in the 
minds of the people, that there is only one God who created 
all things. 

4. In the 16th verse, a remarkable declaration is con- 
tained, that " God had in time past permitted all nations 
to walk in their own ways." Now, as we know that the 
superiority of the Jews over the Gentiles consisted in being 
blessed with a revelation, we must conclude, that when it is 
said, God suffered the Gentiles to walk in their own ways, 
the meaning is, that he gave them no revelation to enlighten 
and direct them. Are we to suppose, then, that God took no 
care of the Gentiles ? Is he not expressly declared to be the 
God of the Gentiles, as well as of the Jews ? Are they not 
also placed in a state of probation ? Are they not also 
accountable beings? Yes, certainly. But they could not 
be accountable unless they had some light to guide them, 
some rules to direct them, some motives to influence their 
conduct. Now we know, that the Gentiles did possess the 
knowledge of good and evil, that some things are right and 
some things wrong ; that some actions ought to be avoided, 
and some to be performed ; in a word, they had the light or 
law of conscience. Thus, the Apostle Paul, in his Epistle to 
the Romans (ii. 14, 15), says, " When the Gentiles which have 
not the law, (that is, the law of Moses,) do by nature the 
things contained in the law;" that is, practice the precepts 
of that law in consequence of the knowledge and sense of 
obligation which they derive from their natural principles, 
these natural principles forming a law or rule to guide them. 
" For they show the works of the law (that is, the injunc- 
tions or obligations of the law written on their hearts " or 
minds;" for the word heart in Scripture signifies mind. 
This he proves by the testimony of conscience, and the 
appeals which they were accustomed to make to their feel- 
ings in courts of justice, as when they condemned some 
actions as criminal and deserving punishment. Hence we see 
that, though the Apostle affirms that all the heathen nations 
vol. i. . Q 



226 



LECTURE XXIX. ACTS XIV. 15. 



had been left without a revelation, yet they were accountable 
beings, according to the light of conscience, and the degree of 
knowledge which they possessed. These enabled them to 
discern their relative duties and the just consequences of 
disobedience. 

5. Besides, though God had given no revelation; yet, 
according to the Apostle, he did not leave the world without 
proofs of his existence. He then enumerates some striking 
acts of Divine Providence. For he says, God did good, gave 
rain from heaven and fruitful seasons^ filling their hearts 
with food and gladness, or bestowing all the sources of tem- 
poral happiness which they possess. Here it was evidently 
the intention of Paul, to point out some of those proofs which 
were obvious to the heathens of the existence, power, and 
goodness of God. Thus from the effects which we see, we 
are certain that there is a great cause, an Almighty power 
in constant operation, which employs wise means to accom- 
plish benevolent ends. The same doctrine is stated in the 
Epistle to the Romans (i. 20). For " from the creation of 
the world his invisible attributes are discernible, being 
evident from his works. Therefore they are inexcusable" 
(as the sense of the passage may be expressed) . 

6. This speech of the Apostle demands our careful atten- 
tion. We are to remember that it was addressed to idola- 
trous heathens, and to notice not only the doctrines which 
it contains, but those also which it omits. For instance, it 
contains none of the peculiar doctrines nor truths nor facts of 
Christianity. It does not even mention Jesus Christ. This 
appears very remarkable. Why were such important matters 
omitted ? The obvious and undoubted reason is, the people 
of Lystra could not have understood them. They needed 
some preparatory information. Observe, again, what are the 
doctrines mentioned by the Apostle. They are these, that 
the heathen gods were mere imaginary beings, who had no 
real existence, and consequently that no worship was due to 
them; that there is only one God the living God, the Creator 
of all things, who had, indeed left the Gentiles without a 
revelation, but had committed them to the guidance of con- 
science, and thus had afforded to all men sufficient proofs of 



PAUI/S SPEECH TO THE IDOLATERS OF LYSTRA. 227 

his power, wisdom and goodness ; consequently lie had made 
them responsible beings. 

What conclusions, then, are we to draw from this speech of 
the Apostle to the inhabitants of Lystra ? We may fairly 
conclude, First, that what the Apostle declares as important 
truths are the first principles of religion. In fact, they belong 
to what is commonly called natural religion. For till men 
believe in one God who is almighty, all-wise, and all-good, to 
what purpose would it be to tell them that he had sent his 
beloved Son. We must believe in the sender before we can 
believe in the person sent. 2. The second conclusion is, that 
the peculiar truths of the gospel are to be communicated to 
those only who previously possess some knowledge of the 
nature, unity, attributes and providence of the living and 
true God. 

The speech made by Paul to the priest of Jupiter and the 
inhabitants of Lystra, who were going to offer sacrifice, pre- 
vailed on them with difficulty to desist from their gross act of 
idolatry. One would naturally wish to know what was the 
success among those idolaters ; but no direct information is 
given us. Yet we are led to conclude that some converts 
were made at Lystra, because we find the word disciples used 
in the 20th and 22nd verses. We learn also that when Paul 
paid the visit to Lystra, mentioned in the 16th chapter, 
brethren or converts are spoken of at Lystra as well as at 
Iconium, and among them Timothy, afterwards the friend 
and favourite disciple of the Apostle. 

Ver. 19. How quick the transition from adoration to per- 
secution ! Who could believe that the same persons who had 
prepared to offer sacrifice to Paul and Barnabas as gods 
should so soon descend to such cruel and debasing conduct. 
The persecutors were indeed Jews, but they could have done 
no injury to the Apostles without the aid or connivance of 
the Gentiles. It appears that those Jews did not belong to 
Lystra ; for it is said, " And there came thither certain Jews 
from Antioch and Iconium who persuaded the people, and 
having stoned Paul, drew him out of the city, supposing that 
he had been dead." When it is said the Jews persuaded the 

Q 2 



228 LECTURE XXIX. ACTS XIV. 22. 

people, we cannot doubt that they employed calumny against 
the Apostles. Yet what can we think of the understanding 
of persons who could be persuaded to take part against those 
men who had performed a miracle in their presence and were 
thought worthy of their adoration as gods. Yet they per- 
mitted Paul to be stoned, dragged out of the city and left for 
dead. The disciples or new converts did not, however, desert 
him, and while they stood round him, no doubt with grief 
and apprehension, as he lay on the ground, he revived, rose 
up, and returned to the city of Lystra. But not finding it 
safe or useful to remain, they repaired the next day to Derbe 
where they taught the first principles of Christianity with the 
same ardour and energy as before, and made a considerable 
number of converts. 

The next thing recorded is an act of singular intrepidity, 
particularly of Paul, who was the great object of Jewish 
hatred and outrage. It appears he ventured to return along 
with Barnabas to the scenes of the late persecution. For, 
notwithstanding all the dangers they encountered at Lystra, 
Iconium and Antioch, they resolved not to leave the neigh- 
bourhood till they had revisited the new disciples in those 
cities, who were still babes in Christian knowledge. In this 
conduct there was much wisdom and benevolence as well as 
magnanimity. 

The reasons for revisiting those cities are mentioned. They 
went to confirm and exhort the brethren and to establish 
among them the means of Christian instruction and Christian 
worship. 1. They returned for the purpose of confirming 
those who had embraced their religion. They themselves 
had been driven away by persecution before there was suffi- 
cient time to give these infant converts the necessary know- 
ledge of the first principles of Christianity. It was needful, 
therefore, to give them farther information. 2. They required 
exhortation also. For as they saw that the profession of 
Christianity exposed men to persecution there was danger 
that the converts would be filled with terror, and recant and 
return to their former superstition. The Apostle Paul 
thought it necessary to comfort and encourage them, not, 



PAUl/s SPEECH TO THE IDOLATERS OF LYSTRA. 229 

indeed, by presenting false and deceitful views of their situa- 
tion, but by telling them plainly that in those days Chris- 
tianity and persecution were inseparable. 3. It was neces- 
sary, also, that the Apostles before their departure should take 
proper measures for securing the progress of the Christian 
religion among their new converts. They, therefore, selected 
such of them as were best qualified to become instructors and 
bestowed on them the requisite gifts of the Holy Ghost. Such 
were the persons here called Elders. 

Paul and Barnabas, having thus successfully planted the 
gospel in various cities of Asia Minor, returned to Antioch in 
Syria, where they remained for a long time. 

1. From this passage we learn that the Apostle Paul in 
teaching Christianity suited his discourses to the state and 
capacity of his audience. He taught a higher class of truths 
to the Jews and proselytes suited to their more advanced 
knowledge, and another to the Gentiles, who were in a more 
infantine state. The Jews were prepared to receive Chris- 
tianity directly ; but the Gentiles required first to lay aside 
their false opinions respecting a plurality of gods and image 
worship, and then to be instructed in the first principles of 
the revelation given to the Jews, namely, that there is only 
one God, the Creator and Governor of the world. This in- 
struction was necessary before the elements of Christianity 
were taught. The same rule is applicable at all times to 
heathens ; it is also applicable to children. 

2. We see of what little value is the opinion and applause 
of a multitude. At one time it is ready to worship the same 
individual as a god, and at another to permit him to be 
stoned to death as a criminal. Supported by a multitude, 
the most ambitious, the most crafty, and the most violent 
ringleaders are apt to prevail \ hence multitudes are generally 
in the wrong. 

3. We see from the example of the Apostle Paul that those 
who preach the gospel are required to look to higher appro- 
bation than that of the ignorant or prejudiced or fickle. 
Even in our day Christian teachers of the most prominent 
talents should be on their guard against vain-glory, when 
they receive the applause of multitudes. 



LECTURE XXX. 



CONTROVERSY, WHETHER GENTILES REQUIRED TO KEEP THE 
CEREMONIAL LAW OF MOSES. 

j I Acts xv. 



Contents : — Prejudices of the Jews in favour of the perpetuity of the law of 
Moses, though it was only temporary— Even the moral law not complete, 
for it was improved by our Saviour — Law of Moses fitted only for a small 
nation in an early state — Alarm produced among the converts at Jeru- 
salem who had been Pharisees, from hearing that the Gentile converts 
were not required to conform to the law of Moses — A council called to 
settle the controversy — Paul and Barnabas go from Antioch to attend it 
— A meeting previous to the assemblage of the council at which Paul 
and Barnabas announced their success — Immediately opposed by the 
converted Pharisees. 

We are now come to the time when the prejudices of the 
converted Jews broke out into the grossest outrage, threat- 
ened the purity of the Christian religion, and endangered 
the peace and safety of Christians. Educated from their 
infancy in the greatest respect for the rites and ceremonies 
of the law of Moses, and accustomed to despise and even to 
hate the Gentiles, the Jews felt a strong reluctance to admit 
them into their society except on the condition of their 
becoming Jews, and conforming to all the ordinances of the 
law of Moses. They believed, and on sufficient evidence too, 
that the law of Moses was of Divine origin, and therefore 
concluded, though with the narrow views of an uncultivated 
understanding, that what God had once enjoined he would 
never abrogate. For, ignorant of the progressive system 
which God has evidently appointed in this probationary state, 



WHETHER GENTILES REQUIRED TO KEEP CEREMONIAL LAW. 231 

it seems not to have occurred to them that he might wisely, 
in the infancy of the world, give, along with the moral law, 
certain rites and ceremonies, which though highly proper 
and useful, and even necessary to a rude nation, would be 
unsuitable to mankind in a more advanced state. They 
were, therefore, disposed to ingraft the second revelation on 
the first, and to form a religion compounded of Judaism and 
Christianity. 

Besides the influence of prejudice which was evidently 
very powerful among the Jews, we may be assured that their 
national pride and love of power were also roused on this 
occasion. They had been accustomed to consider themselves 
as the favourites of heaven, and the heathen unclean and 
polluted, neglected, or overlooked by God, as inferior beings 
and unworthy objects. They could not, therefore, bear the 
idea that the Gentiles should be admitted to all the privileges 
of the second revelation, without conforming to the first, as 
they themselves had done and still continued to do. 

These notions were, however, founded on ignorance of the 
perfections and plans of God. There are some who reason 
in this way : God is a perfect Being, and therefore every thing 
that he does must be perfect ; consequently the law of Moses 
must have been perfect, and therefore never to be abrogated. 
This argument appears plausible and specious, but is dan- 
gerous; for it leads to contradiction and absurdity. It 
would entitle us to assert that man is perfect, because he is 
the work of God, and that every thing else must for the same 
reason be perfect. If the argument were good, there would 
be no such thing as imperfection in any thing created. Yet 
we know that even some learned and respectable Christians 
assert, that the moral law as given to the Jews was perfect, and 
consequently that Jesus Christ made no addition to it. Now 
it might be more wisely affirmed, that the Ten Commaud- 
ments form only a small portion of a perfect law; for they are 
chiefly negative, and respect only such crimes as could be 
tried by human judges. Accordingly, they do not clearly 
and expressly include principles, motives, means and inten- 
tions, nor the higher and nobler graces and excellencies of 



232 



LECTURE XXX. ACTS XV. 



Christianity; nor the government of the thoughts and pas- 
sions, and the other high important positive duties added by 
our blessed Saviour. 

There were, however, many reasons for discontinuing the 
ceremonial and political part of the law of Moses, after the 
world was fitted for Christianity. A part of the law of Moses 
was intended to keep the Jews from idolatry, and with that 
view formed a wall of separation between Jews and Gentiles. 
But the Jews had for a long period abandoned idolatry ; the 
law of Moses too was fitted only for a small state, because it 
enjoined all the males to visit Jerusalem three times every 
year. Indeed it was impossible to establish the law of Moses, 
except by extreme penalties; accordingly, the violations of 
its injunctions were liable to the punishment of death. 

The time was at length come, when it was necessary to 
determine the question. Whether it was the Divine inten- 
tion to abolish the rites and ceremonies of the law of Moses ; 
or, to blend them with the Christian religion. Accordingly, 
we are told in the beginning of this chapter, that certain 
individuals who are not named had travelled from Judea to 
Antioch in Syria, evidently for the purpose of maintaining 
the duty of continuing the authority of the law of Moses, for 
they declared to the brethren, " Except ye be circumcised 
after the manner of Moses, ye cannot be saved." 

It will be proper to inquire into the origin of this con- 
troversy. So close an intercourse was kept up among the 
Christians at Jerusalem in the early times with those of their 
own religion in the provinces, that we need not be surprised 
that the proceedings of Paul and Barnabas should be 
speedily reported at Jerusalem. It might be justly expected 
that the exertions and success of these two Apostles among 
the Gentiles, would excite alarm among the most zealous of 
the converted Jews. It is true, they were already acquainted 
with the conversion of Cornelius, the Roman centurion ; but 
as that was a case evidently accomplished by the special 
direction of God, and sanctioned by the effusion of the Holy 
Spirit, they did not presume to express any farther dissatis- 
faction. But when they found Paul and Barnabas admitting 



WHETHER GENTILES REQUIRED TO KEEP CEREMONIAL LAW. 233 

great numbers of the Gentile converts in different places to 
all the privileges of the gospel, without requiring them to 
conform to the law of Moses, they resolved to consult with 
the Apostles and Elders upon the important question. Much 
dissension and disputation we are told took place among 
the brethren at Antioch, conducted on one side chiefly by 
Paul and Barnabas. It appears, however, that the arguments 
of Paul and Barnabas were not sufficient to satisfy the 
emissaries from Jerusalem. 

How was it possible, then, it may be asked, to decide this 
controversy? Paul and Barnabas could plead that in all 
their proceedings they had been directed by the Spirit of 
God. But, if asked to produce some special proof of the 
truth of their assertions, they could do no more than refer 
to their own office and character as Apostles, and to the fact, 
which could be easily proved by separate evidence, that they 
had been enabled, through the grace of God, to communicate 
the gifts of the Spirit to then Gentile converts. To unpre- 
judiced minds this would have been satisfactory. But the 
emissaries from Jerusalem might make the same objections 
to the authority of Paul, which appear to have been made 
by others. Thus they might say, that Paul had never been 
an Apostle during the ministry of Christ, and was not con- 
verted till after his ascension. Besides they might add, that 
he had been a persecutor. They might also probably with 
truth affirm, that the original Apostles who resided at Jeru- 
salem, had not taught that all the Gentiles were to be 
admitted to the privileges of the gospel without conforming 
to the law of Moses. For there is reason to believe that the 
revelation of this doctrine was first made to the Apostle Paul, 
and that it was not fully known to the rest of the Apostles, 
until they had a conference with Paul. 

Some remedy was, however, necessary. But as we have no 
reason to doubt that all the Apostles were equal in gifts, we 
believe they were equal also in authority. It is evident, how- 
ever, that God himself interfered on this occasion. For the 
Apostle Paul, in his epistle to the Galatians, affirms that he 
went to Jerusalem by revelation, that is, by a divine sugges- 



234 



LECTURE XXX. ACTS XV. 



tion. The plan communicated to him appears to have been, 
that he should agree to refer the whole subject to an assembly 
of the Apostles, and others endowed with the higher gifts of 
the Spirit, at Jerusalem. We may reasonably draw this con- 
clusion, because Paul declares that he went to Jerusalem by 
revelation. The proposal was approved and adopted by all 
the Christians of Antioch ; and accordingly Paul and Bar- 
nabas, and certain other individuals, were selected and ap- 
pointed to repair to J erusalem for the decision of this impor- 
tant question. 

The consequences of adopting the opinions of the Pharisees 
respecting the obligation of converted Gentiles to conform to 
the law of Moses, would have been so injurious to the Chris- 
tian religion, that it may not be improper to state them more 
particularly. 1. To retain the rites and ceremonies of the 
law of Moses, would have been to make permanent what was 
intended only to be temporary. 2. It would have been to 
blend a pure spiritual religion with a multitude of external 
forms which had ceased to be useful, and thus to obstruct the 
influence of the elevated principles of the Christian religion. 
3. It would have been an attempt to make what was intended 
to be a universal dispensation a mere local religion ; for many 
of the religious rites of the law of Moses could be observed 
only at Jerusalem. 4. It would have been an endeavour to 
make Jerusalem the capital of the world, or at least to expect 
that it would rule over the Christian community. 

Paul and Barnabas accordingly travelled from Antioch to 
Jerusalem, a distance of more than three hundred miles, 
passing through Phenicia and Samaria. On their way they 
visited the different churches, communicating the intelligence 
that great numbers of the Gentiles had cheerfully received 
the Christian religion, and diffusing joy among the brethren 
on account of the happy event. At Jerusalem they were 
cordially received by the Apostles and elders. None of the 
personal attendants of our Saviour are mentioned by name 
on this occasion, except Peter and James the Younger. We 
cannot, therefore, venture with confidence to assert that more 
were present, though the word Apostles being mentioned 



WHETHER GENTILES REQUIRED TO KEEP CEREMONIAL LAW. 235 

without any limitation, would render it probable that all the 
Apostles residing at Jerusalem were assembled. The elders 
were the stated teachers belonging to each congregation. 
Now, as we are informed that on the day of Pentecost three 
thousand were converted, and soon after five thousand, and 
as years had elapsed after those events before the time men- 
tioned here, we are certain that the Christians in Jerusalem 
had become numerous. We must remember, too, that there 
were no large buildings or churches dedicated to the worship 
of God, where multitudes could meet together as among 
us. Christians, therefore, must have assembled in private 
houses. Consequently, there must have been a considerable 
number of small congregations, as well as a corresponding 
number of instructors and apartments used for Christian 
worship. 

Paul and Barnabas, having been courteously received by 
the Apostles and elders, seem (verse 4), previous to the 
great meeting, to have given a history of their journeys and 
success, not only among the Jews, but among the Gentiles 
also ; and doubtless, too, they did not forget to mention the 
gifts of the Holy Ghost which had been conferred. This 
meeting previous to the council of the Apostles and elders, 
seems to have been intended to give an opportunity for 
mutual consultation and arrangement. 

After Paul and Barnabas had stated their success among 
the Gentiles, without requiring conformity to the law of 
Moses, their opponents immediately rose to give their views 
of the subject. For it appears from the 4th verse that those 
opponents, as we might conclude, had been Pharisees, though 
afterwards converted to Christianity. We see however that 
though they believed in Jesus, their faith had not altered 
their old opinions respecting the law of Moses nor removed 
their prejudices. It was not indeed required that immedi- 
ately after they became Christians, they should be obliged to 
renounce the law of Moses with all its rites and ceremonies. 
They were allowed to continue Jews in all respects as they 
had been before. For the time was not arrived for the abo- 
lition of the ceremonial law by Divine authority. It was 



236 



LECTURE XXX. ACTS XV. 



intended evidently to be allowed slowly and silently to sink 
into desuetude. But while indulgence was given to the Jews, 
they were not to be permitted to interfere with the privileges 
of the Gentiles, and to lay on them a burden which they 
themselves had found cumbersome. What wonderful con- 
descension, which, if exercised by human governments, we 
should denominate liberality ! 

1. From this passage we may learn the danger which 
threatened Christianity, even in the time of the Apostles, 
from the ignorance and inveterate prejudices and previous 
habits of those who had embraced a benign religion. 
Attempts we see were made to corrupt it even in its infancy, 
even while under the superintendence of men who possessed 
transcendent gifts, and received their instructions directly 
from heaven. We need not be surprised, then, that after 
inspiration ceased, many individuals should arise who, from 
various motives, would attempt to new-model Christianity. 
In particular we may add that there have been many well- 
intentioned persons, though with greater zeal than judgment, 
who have attempted to supply what they seem to consider as 
omissions. But be assured the apparent omissions are not 
accidental : they were intended. Let us then be as careful 
not to add, as we should be cautious not to take away from 
the words of Scripture. For, let it never be forgotten, the 
religion of Jesus consists only of a few simple truths and 
general precepts, resting solely on the testimony of Divine 
documents, and not on tradition or human authority. 

2. We see here an instance of great humility and love of 
peace on the part of Paul and Barnabas. Though assured 
that they had acted by Divine direction, yet they wished to 
give ample opportunities to those who doubted or thought 
differently to hear the whole matter fully discussed, and to 
give complete satisfaction to all lovers of truth, although 
their minds were not yet emancipated from the prejudices of 
education. 



LECTURE XXXI. 

PROCEEDINGS OP THE COUNCIL OF JERUSALEM. 
Acts xv. 6. 



Co>TE>ns : — Distinguished rank and character of the members — Wise plan 
adopted — After some preliminary discussion Peter made a speech, not as 
president, or superior to the rest, but in order to repeat what he had 
done by Divine direction to Cornelius the Roman, and the sanction given 
by the immediate descent of the Holy Ghost — Purifying the heart by 
faith explained — Pair deduction from the facts stated by Peter — He dis- 
approves of the conduct of the zealots, and declares salvation through 
Christ as all the Apostles taught — Paul and Barnabas next spoke — They 
gave an account of their success — The Apostle James concludes by pro- 
posing resolutions, which were unanimously adopted — Inferences. 

Before entering on the business which came before the great 
council, it will be proper to mention its date, the class of per- 
sons that composed it, the purpose for which it was held, and 
to notice the wisdom and propriety with which the whole 
was conducted. 

This first council that ever was convened to decide matters 
of importance in the Christian Church, is supposed to have 
taken place in the year of our Lord 5:2. It was composed of 
more distinguished men than ever assembled on a similar 
occasion ; for it consisted of persons enlightened by divine 
knowledge, possessing the power of performing miracles, and 
surpassing men of other times in love of truth and integrity. 
The object of this great assemblage of elevated characters 
was, to determine whether it was incumbent on Gentiles, 
when converted to the Christian religion, at the same time to 
conform to the rites and ceremonies of the law of Moses. 



238 



LECTURE XXXI.— ACTS XV. 6. 



We would naturally suppose, that as the Apostles were in- 
spired, their opinions w ould necessarily agree, and that there- 
fore the decision of any of them would have been deemed of 
sufficient authority. There can, however, be no doubt that 
the plan pursued was wiser, and fitted to lead to the most 
satisfactory conclusions, For at this council all the facts and 
arguments were produced by persons best qualified, and the 
evidence thence arising was so clear and decisive, that there 
was room only for one opinion. It may be observed, too, 
that it was well-judged to hold this council at the city of 
Jerusalem rather than at Antioch, because an opportunity 
was thus given for the attendance of most of the Apostles, 
and perhaps, too, of many of the most zealous converts. 

When the council met, we are told much disputation en- 
sued upon the subject ; but neither the names of the speakers, 
nor even the substance of what they said, has been recorded. 
It seems probable, however, that the discussion commenced 
with the statements or complaints of those who made the 
objections against Paul and Barnabas at Antioch. 

At length Peter rose, not for the purpose of assuming any 
authority over the other members of the council, but as one 
whose evidence was of the utmost importance, as being ad- 
mirably fitted to throw much light on the subject. He was, 
indeed, of all those present, best qualified to open the busi- 
ness; because he himself had formerly been censured for 
similar conduct, and had been enabled by the evidence which 
he produced completely to vindicate himself, and to silence 
his opponents. Accordingly he recounted to the council all 
that he had done by divine direction, in order to impart the 
truths of the Gospel to Cornelius and other Gentiles of his 
company, and that God had sanctioned the whole proceedings, 
by bestowing on them the gifts of the Holy Ghost. From 
the words employed in the 8th verse it is probable, that when 
the gifts of the Spirit were bestowed on Cornelius and his 
friends, some supernatural sign accompanied them, as has 
been already observed. The words are, "And God, who 
knoweth the hearts, bore them witness, giving them the Holy 
Ghost, even as he did unto us" 



PROCEEDINGS OF THE COUNCIL OF JERUSALEM. 239 

Ver. 9. He then adds, that in no respect had God made 
any distinction between Jews and Gentiles after they became 
Christians; for he purified the hearts of both classes by faith. 
We cannot, therefore, allow ourselves to suppose that the last 
clause is applicable to the Gentiles only. Still it may be 
asked, What is meant by the expression purifying here ? It 
has an evident allusion to the law of Moses, which prescribed 
various forms of cleansing for those who, by any breach of 
the ceremonial law, had rendered themselves unclean. Now 
the ceremonial law could cleanse the person only, that is, 
render him entitled to certain external privileges, for it could 
not extend to the heart or mind. But the Christian religion, 
which was more elevated in its nature, and more comprehen- 
sive in its object, was not intended merely to cleanse the 
external but the internal man. This important effect, we are 
assured, was accomplished by* "the redemption that is in 
Christ Jesus, whom God set forth to be a propitiation through 
faith in his blood for the remission of sins that are past, 
through the forbearance of God." For there is no doubt 
that the word cleanse, or purify, in the law of Moses, was 
designed to signify that the person who had broken the cere- 
monial law of Moses was forgiven ; in other words, that on 
account of the particular fault he had committed he would no 
longer be excluded from the temple, but be again restored to 
the outward privileges of a Jew. On the other hand, the 
phrase "purifying the heart (or mind) by faith," means 
granting forgiveness for immoralities or sins formerly com- 
mitted against God. Thus the assertion, that God purified 
the heart through faith, we find exactly corresponds with the 
doctrine which runs through the whole New Testament, that 
whenever any one was converted to the Christian religion, 
acknowledged his faith in Jesus, and was baptized, his past 
sins were instantly forgiven. This was a reward bestowed on 
the first converts to the Christian religion, whether from 
Judaism or heathenism. We confine ourselves to this simple 
fact, without entering into any of the unprofitable contro- 



* Romans iii. 25. 



240 LECTURE XXXI. ACTS XV. 6. 

versies which have been created respecting the nature and 
effects of baptism in after ages. 

The Apostle's argument, then, is clear and decisive, that as 
God had bestowed the gifts of the Holy Ghost on Cornelius 
and his friends, in the same manner as he had done on the 
Apostles on the day of Pentecost, and granted them pardon 
of sin in consequence of faith, these were sufficient indica- 
tions of the intentions of God. For if he had meant that the 
Gentiles, after their conversion, should be required to keep 
the law of Moses, these marks of the Divine sanction would 
never have been given without annexing a positive injunction. 

Peter having spoken these things turned to the opponents 
of Paul and Barnabas and said, "Now therefore why tempt 
ye God to put a yoke upon the necks of the disciples, which 
neither our fathers nor we were able to bear." The Apostle 
here probably refers to those ceremonies of the law of Moses 
which were attended with trouble, labour and expense, as 
the numerous accidental impurities which they might con- 
tract, and the corresponding ceremonies of purification 
required their frequent journies to Jerusalem from the most 
distant parts of Judea and Galilee, as well as their manifold 
offerings and sacrifices. 

The Apostle then concludes with an observation that may 
appear strange : " But we believe that through the grace of 
the Lord Jesus Christ we shall be saved even as they." We 
should rather have expected that the Apostle would say, We 
believe that they will be saved even as we. But it is evident 
no opposition is intended between the manner in which the 
Jews should be saved and that in which the Gentiles should 
be saved. The contrast seems rather to be between Peter 
and the others residing at Jerusalem and Paul and Barnabas. 
The meaning would be clearer and more precise if the words 
had been rendered, " For we believe as they do, that salvation 
is obtained through the grace of the Lord Jesus Christ." 
There was then but one opinion among the Apostles, that 
salvation was not connected with the observance of the law 
of Moses, but with the grace of Jesus Christ. Consequently 
there could be no obligation on the Gentiles to keep the law 



PROCEEDINGS OF THE COUNCIL OF 



JERUSALEM. 



of Moses, Thus the Apostle Peter gave a bold and decided 
opinion in favour of Paul and Barnabas, 

"When Peter had ended his address universal silence suc- 
ceeded in the council, while all gave audience to Paul and 
Barnabas. The speeches which they made are not given, but 
we are told the substance, which is sufficient to make us 
acquainted with the line of argument which they followed. 
They gave a short account of their travels among the heathens, 
and the miracles and wonders which God had enabled them 
to perform. Xow better proofs than these could not be con- 
ceived ; for surely God would not have enabled them to work 
miracles, except for purposes which, he approved, and conse- 
quently in confirmation of doctrines which were true. 

Thus we see that the object of the speeches of Peter and of 
Paul and Barnabas was not to give any opinion of their own, 
but to exhibit the conclusion to which they were justly and 
necessarily led by the sanction and approbation with which 
it pleased God to accompany their labours. 

The whole subject having been thus opened and fully dis- 
cussed, it was next deemed proper or necessary that some 
other member of the Council, who was not included in the 
accusation, should sum up the business, and make a proposal 
for guiding them to a conclusion. Accordingly James, the 
son of Alpheus or Cleopas, who was author of the Epistle 
which bears his name, rose for that purpose. He began by 
referring to the facts mentioned by Peter, because they had 
been formerly examined and his conduct approved. This was 
extremely prudent. It was better than to dwell upon the 
facts recounted by Paul and Barnabas, because it was the 
conduct of these Apostles that was objected to, and had indeed 
occasioned the meeting of the council. 

As a second argument quite unexceptionable in favour 
of Paul and Barnabas, and well adapted for convincing the 
council, James appealed to the prophecies of the Old Testa- 
ment : The passage quoted may be found in Amos, ch. ix. 11, 
12. "After this I will return, and will build again the taber- 
nacle of David which is fallen down ; and I will build again 
the ruins thereof, and will set it up j that the residue of men 

VOL. I. R 



242 



LECTURE XXXI. ACTS XV. 11. 



might seek after the Lord, and all the Gentiles upon whom 
my name is called, saith the Lord, who doeth all these things." 
This prophecy seems to refer to the future restoration of the 
Jews to the land of their fathers. Still, however, it was suit- 
able to the occasion here referred to ; for it predicts that the 
Gentiles should be admitted to the blessings of a revelation. 
Now if they were destined at any future period to receive 
a revelation, surely those on whom God had already been 
pleased to bestow it, ought to be treated with respect by the 
Jews. This prophecy is ushered in with solemnity. God 
himself is represented as the speaker who will also super- 
intend the accomplishment. Now all must acknowledge that 
God knows all his plans and dispensations from the beginning 
of the world, and whatever part he is pleased to reveal ought 
to satisfy all. But as God had not required the heathens, 
when they became Christians, to conform to the law of Moses, 
it was certainly not his intention to enjoin it at any future 
period. Therefore, since no such injunction has been given 
to the Gentile converts, it belongs not to man to place them 
under such a yoke. 

1. From this passage we derive important information 
respecting the first controversy which was agitated in the 
Christian church. This knowledge is necessary to render 
intelligible the writings of the Apostle Paul, particularly the 
Epistle to the Galatians. There is indeed some difference 
between the nature and object of the controversy and the 
purpose which Paul had in view in that epistle. In the 
controversy the question was, whether it was incumbent on 
converts from heathenism to Christianity to conform to the 
law of Moses. The decision of the Council of Jerusalem was 
negative, that it was not incumbent. But Paul in his 
Epistle to the Galatians proceeds a step farther, and declares 
that the Mosaic institution was ended, and no longer obli- 
gatory, and that Christ was become of no effect to those who 
sought justification by the law of Moses. 

2. We see that a spirit of controversy may arise from 
opinions early imbibed and fostered independent of the 
love of truth. The high value ascribed to the law of Moses 



PROCEEDINGS OP THE COUNCIL OP JERUSALEM. 243 

by the Jews was occasioned by their education and asso- 
ciations. 

3. Controversy about mere human opinions has generally 
been hostile to the charity and candour and amiable dispo- 
sition inculcated by the religion of Jesus, and has often 
roused and kept alive some of the worst feelings of our 
nature, and led to innumerable cruelties and crimes. It 
ought to be avoided on subjects which are too high for the 
human understanding, or too trifling to be useful. It can be 
useful only on subjects which are level to human abilities ; 
but it ought to be always conducted with temper, candour 
and courtesy, as the amiable and heavenly character of 
Christianity would inspire. If otherwise, truth is endan- 
gered, and Christian love is sacrificed to evil passions. 



r 2 



- 

LECTURE XXXII: 

UNANIMOUS RESOLUTIONS OF THE COUNCIL. 

Acts xv. 19. 



Contents : — After Peter and Paul with. Barnabas had stated their great 
success and the authority by which they were directed and supported 
among the Gentiles, the Apostle James made a speech in which he 
referred to the prophecy of Amos respecting the admission of the Gen- 
tiles—He then proposed a circular letter to the Gentile converts recom- 
mending them to observe four prohibitions — Observations. 

"We have already reviewed the proceedings of the only 
Christian Council consisting of Apostles and Elders that ever 
assembled at Jerusalem. Its object was to consult and deter- 
mine the question, whether it was incumbent on the con- 
verted Gentiles to conform to the ceremonial law. After 
much disputation, it is added, Peter rose and opened up the 
business with much propriety by referring to the conversion 
of Cornelius, of which he was able to recite every circum- 
stance. After Peter had finished his speech, Paul and 
Barnabas corroborated what he had said by additional facts 
and reasons. It was sufficient for them to declare that they 
had preached the gospel to the Gentiles in various places 
and converted many, while God enabled them to confer the 
gifts of the Spirit. 

Next, the Apostle James showed from the prophecies of 
Amos that revelation was to be extended to the Gentiles, yet 
no insinuation was offered in favour of the ceremonial law. 
There were, however, four prohibitions which he proposed to 



UNANIMOUS RESOLUTIONS OF THE COUNCIL. 245 

insert in their decision, because they related to existing prac- 
tices which were highly and justly offensive to the Jews and 
pernicious to the Gentiles. It will be proper to consider 
these prohibitions. 

1. Pollutions of idols, or, as expressed in the 29th verse, 
meats offered to idols. We know the heathens offered sacri- 
fices to their imaginary deities, consisting of cattle or sheep. 
A part of the animal was burned upon the altar, as the portion 
set apart for their god ; the other part was preserved for a 
feast, to which the friends and connections of the sacrificer 
were invited. It appears that sometimes the first portion 
was sold if the party who offered sacrifice happened to be of 
a penurious disposition. Hence we find the Apostle Paul, in 
his Epistle to the Corinthians, supposing that what had been 
offered to idols or demons might be sold in the shambles. 
He says that such food might without impropriety be pur- 
chased, if no questions were asked and no information given 
that it formed part of a sacrifice. But he adds, if a Christian 
were invited to a feast and informed that the food prepared 
constituted part of a sacrifice which had been presented to a 
heathen god, it was his bounden duty not to partake, because 
such conduct might tend to encourage idolatry, or might 
offend the pious feelings of worthy individuals. We see what 
a sound, unprejudiced, liberal view the Apostle Paul took of 
this subject. It does not appear, however, that the council of 
Jerusalem made any such distinctions or gave such explana- 
tions. It was thought best at that time to issue a general 
prohibition to Christians against partaking of such food. We 
see then a satisfactory and wise reason for this prohibition. 

2. A second prohibition was given against the eating of 
blood. This may excite the wonder of the serious and the 
derision of the profligate. For it might be asked, Could any 
reason be given for abstaining from blood more than from 
any other part of the animal used for food ? Now we readily 
acknowledge that such appears to be the case on the first 
view. But we must not rashly censure the deliberate opinion 
of the Apostle James, or the wisdom of the law of Moses. 
For there is no reason to doubt that the prohibition to eat 



246 



LECTURE XXXII. ACTS XV. 19. 



blood was intended to preserve the Jews from acts of cruelty 
and inhumanity. For we have sufficient proof that a practice 
prevailed among some nations of eating animal food raw, of 
drinking their blood, and, what is still more shocking, of 
cutting off parts from the living animal and using them in 
that state as food. This fact was unknown or disbelieved or 
doubted till it was ascertained by successive travellers 0 that 
in Abyssinia, a kingdom of Africa situate on the south of 
Egypt, this cruel custom is common in the present age. 
There are strong reasons for believing that the same practice 
prevailed extensively in ancient times, and that even the 
J ews, though forbidden by the law of Moses, were sometimes 
guilty. Thus we read in the 14th chapter of the first book 
of Samuel that the Israelites, after a battle with the Philis- 
tines, had become very faint; and from what follows, it 
appears that the faintness arose from hunger as well as 
fatigue. For it is said the people flew upon the spoil, 
and took sheep and oxen and calves, and slew them on the 
ground, and the people did eat them with the blood. And 
Saul said, " Ye have transgressed. Roll a great stone unto 
me this day." He then commanded them to bring their sheep 
and oxen to the stone and slay them there. Now the lan- 
guage, " flew upon the spoil," seems to imply that though they 
slew the animals upon the ground, yet that they did not wait 
till they were dead, but devoured them in a voracious manner 
with impatient violence. The command to kill the animals 
on a large stone in the presence of Saul, seems to have been 
done for the sole purpose of separating the blood from the 
carcase, and of ascertaining without doubt that it was com- 
pletely drained and the animal actually dead. The injunction 
given to the Gentiles to abstain from blood was then evidently 
a prohibition of cruelty. 

3. The third prohibition which the Apostle James pro- 
posed to be issued to the Gentile converts was not to eat of 
animals which had been strangled. This order is closely 
connected with that which forbad the eating of blood, and 

* Bruce' s Travels ; Lord Valentia and Salt's Travels. 



Unanimous resolutions of the council. 247 

was probably added to prevent cruelty to the smaller animals 
and to give them a disgust for such food. To eat of animals 
that had been strangled is not, however, expressly forbidden 
in the law of Moses. 

We may observe respecting these three prohibitions that 
the practices here forbidden must have existed at that period 
among the Gentiles ; for no one would ever think of prohibit- 
ing practices which did not exist. We may be sure, too, 
that the Apostles at the very time they were withdrawing 
from the Gentiles the obligation of observing the law of 
Moses would never be inconsistent or so unwise as to enjoin 
anything merely ceremonial, or, indeed, anything which was 
not directly wrong in itself or hurtful in its consequences. 
It has been supposed by some, therefore, that these prohibi- 
tions are equally binding in the present day. Now there 
can be no doubt that whatever is immoral or has a tendency 
to encourage immorality is prohibited at all times. Though, 
then, we are not now exposed to the danger of eating meals 
that had been offered to idols, yet it is clearly included in the 
same prohibition, because it is always our duty not to counte- 
nance or encourage idolatry or cruelty by any act whatever. 
In our day, however, there are no inducements to such 
practices. 

4. The fourth prohibition is fornication. This is a crime 
in itself and strongly condemned by our Saviour ; but as it 
was closely connected with idolatry, it was judged proper by 
the council that it should also be expressly forbidden. For 
the Christian religion, which breathes a spirit of the highest 
purity, condemns every species of licentiousness, all dissolute- 
ness of manners, because these weaken good principles, cor- 
rupt the heart, deaden the finer feelings, are injurious to 
health, break the peace of families, destroy character, and 
produce much misery among mankind. . 

The proposal of James was unanimously approved and 
adopted by the council. For there was no vanity among the 
Apostles and Elders to lead them to make eloquent speeches. 
Nor was there any disposition to differ from others merely 
for the sake of singularity, or of obtaining power or distinc- 
tion. The love of truth, of duty, and of usefulness were the 



248 



LECTURE XXXII. ACTS XV. 19. 



grand motives which directed both speakers and hearers. 
How different the character of the council of Jerusalem from 
those councils which assembled in succeeding ages ! 

This decision of the controversy respecting the obligation 
of the Gentile converts to keep the law of Moses, was 
managed with the greatest prudence. It was given after 
calm and solemn deliberation, and after hearing all the evi- 
dence that could be produced on both sides of the question. 
It was of the utmost consequence to the peace of the church, 
and to the pure propagation of the gospel among the hea- 
thens. It prevented the sublime and everlasting truths and 
doctrines of Christianity, from being mixed and confounded 
with mere external forms, which were destined soon to cease. 

Having adopted these resolutions, the Apostles and Elders 
drew them up in the form of a circular letter addressed to 
their Gentile brethren in Antioch, Syria, and Cilicia, where 
there were many converts who had been harassed by the 
bigotry of the Jews. In this letter the origin of the dispute 
is stated. It had arisen from some persons who had gone to 
Antioch, and who seem to have pretended that they were 
supported in their doctrines by those Apostles who resided at 
Jerusalem. It was deemed necessary, therefore, that this 
should be positively denied that all might be satisfied, that 
the Apostles at Jerusalem had never taught that the obser- 
vance of the ceremonial law was necessary to the salvation 
of Christians, nor had ever given any sanction to such an 
opinion. 

The circular letter next speaks of the measures which had 
been adopted by the council at Jerusalem, to quash the 
dangerous and unchristian attempts which had been made. 
They unanimously agreed to send respectable brethren, Judas 
and Silas, along with Paul and Barnabas, whose apostolical 
authority and character had been strangely questioned. Paul 
and Barnabas are spoken of in the most affectionate terms, 
and which mark high esteem and confidence. They call 
them, " Our beloved Barnabas and Paul, men who have 
hazarded their lives for the name of our Lord J esus Christ." 
They add, that Judas and Silas were commissioned to explain 
and certify every thing authorized by the council. 



UNANIMOUS RESOLUTIONS OF THE COUNCIL. 249 



Ver. 28. An observation is necessary here. In the 28th 
verse it is said, " It seemed good to the Holy Ghost, and to 
us." First, it seemed good to the Holy Ghost, or to be the 
design of God, by bestowing the gifts of the Holy Ghost on 
the Gentiles to admit them into the Christian Church, with- 
out requiring them to keep the law of Moses. When the 
council added, it seemed good to us also, the meaning seems 
to be, that they concluded from the Divine conduct on that 
occasion, that it was not intended by God to lay any burdens 
on the Gentiles, except those which were necessary to preserve 
them from idolatry and immoralities, vices and crimes. 

The sentiments of the council being thus expressed in the 
circular letter, Paul and Barnabas with their associates, Judas 
and Silas, immediately departed for Antioch. There they 
assembled the Gentile converts and presented the letter. It 
diffused universal joy. It appears too, that Judas and Silas, 
gave an account of the whole procedure at Jerusalem. 

Soon after these transactions, Paul proposed to Barnabas 
to revisit the cities into which they had formerly intro- 
duced the word of the Lord. Barnabas assented. But a 
difference of opinion having taken place respecting the pro- 
priety of permitting John, surnamed Mark, to accompany 
them, they separated. It is evident that Paul refused to take 
Mark, because that individual was not to be relied on as a 
permanent associate. He wished to select a more steady 
character. 

Prom this passage we may learn. 

1. The admirable dispositions which prevailed. No supe- 
riority was claimed nor desire of domineering appeared; nor 
did Paul an Apostle attempt to exercise authority over Mark, 
though he disapproved his conduct. 

2. It is evident they cordially agreed in every thing which 
respected the truth, and purity, and divine authority of the 
Christian religion; because in these they were superintended 
by the Spirit of God ; while respecting other things which 
rested merely on the exercise of their own judgment they 
seem to have felt themselves at liberty to think and speak, 
and act accordingly, but always with heavenly harmony. 



LECTURE XXXIII. 

PROGRESS OF PAUL AND SILAS. 
Acts xvi. 



Contents :— Character of Paul — Paul and Silas pass through the provinces 
of Lycaonia, Phrygia and Galatia — Forbidden to publish the Gospel in 
Proconsular Asia, proceed to Troas on the sea coast. In consequence of 
a vision to Paul they repair to Macedonia in Europe — Visit Philippi a 
Roman Colony — No synagogue being there they resort to an oratory on 
a river side, and discourse to the persons assembled — Lydia and her 
household converted— Observations. 

The sacred historian, passing over the transactions of Peter, 
as well as those of the other Apostles, as not deemed wise or 
necessary, henceforth confines himself entirely to the history 
of Paul, justly called the Apostle of the Gentiles. Possessed 
of great natural abilities, master of the learning of his time, 
and endowed with all the gifts of the Spirit, he was an im- 
portant agent in propagating the Gospel among the heathens 
while he lived, and his writings have been invaluable since his 
decease. He visited most of the great cities, combatted phi- 
losophers and learned Jews who opposed Christianity, and 
converted multitudes of Gentiles to the Christian faith. No 
man ever underwent more fatigue or encountered more 
dangers, none was exposed to greater sufferings : never was 
greater heroism and magnanimity displayed than by this 
great Apostle. 

Paul had, in company with Barnabas, visited the island of 
Cyprus ; . thence they went to Perga in Pamphylia, and 
afterwards to Antioch in Pisidia. Driven from Antioch by 
the violence of the Jewish inhabitants, they repaired to 



PROGRESS OF PAUL AND SILAS. 



251 



Iconium in Lycaonia, where a conspiracy was formed against 
them. From Iconium they fled to Lystra, where Paul was 
stoned in a violent tumult and left for dead. But he re- 
covered, and escaped with Barnabas to Derbe. As they had 
been compelled abruptly to leave those cities they returned 
privately, and made a short visit to each of them, confirming 
the souls of the disciples, and exhorting them to continue 
in the faith amid the unavoidable tribulation which befel 
them, while they supplied more knowledge and additional 
encouragement and consolation. Now Paul resolved to visit 
the same places in company with Silas, who had agreed to 
assist him in his labours. 

During this journey they visited Derbe and Lystra, cities 
of Lycaonia, where they had formerly taught. Even in 
Lystra, where Paul had been almost stoned to death, his 
benevolent exertions had not been unsuccessful. For here 
they found a distinguished convert, who afterwards became 
an intimate and attached friend of the Apostle and a peculiar 
favourite. This was Timothy, the same person to whom Paul 
afterwards addressed two epistles. His father was a Greek, 
and consequently a heathen, while his mother was a Jewess, 
though afterwards converted to the Christian religion. She 
had instilled into the mind of her son while a child know- 
ledge of the highest importance ; for she had instructed him 
in the Holy Scriptures. Timothy seems to have been too 
young to call for particular attention in the history of the 
Acts of the Apostles, during the first visit of Paul at Lystra. 
But we know from the second Epistle to Timothy that he 
had not escaped the marked notice of the Apostle. For he 
there reminds Timothy of the tears which he had shed, evi- 
dently from deep sympathy with the sufferings of Paul at 
Lystra. He was a youth, then, of tender and affectionate 
feelings, and his conduct had been so correct and exemplary, 
that his character stood high in the estimation of all who 
were acquainted with him in Lystra and Iconium. 

Paul, it appears, as soon as he discovered the superior 
excellence of Timothy, instantly became anxious to secure 
his valuable assistance. Accordingly he laid his hands on 



252 LECTURE XXXIII. ACTS XVI. 



him and conferred the gifts of the Spirit. Aware, too, that the 
prejudices of the unconverted Jews were so strong that they 
would not listen to the instructions of a Greek, Paul thought 
it expedient to persuade Timothy to conform to the law of 
Moses. This is a remarkable fact, and is sufficient to prove 
the liberal and enlightened mind of the Apostle. When, 
again, the prejudices of the Jews led them to extend and to 
enforce the observance of the law of Moses, and to blend it 
with Christianity, he openly and strenuously opposed them. 
But as he foresaw, on the occasion here referred to, that the 
Jews would not receive Christianity from a Gentile, he 
yielded, rather than debar his countrymen from so invaluable 
a blessing. From this period Timothy attached himself to 
Paul, accompanied him in many of his apostolic journies, 
and was frequently employed in important offices, which 
required much ardour and fidelity as well as sound judg- 
ment. 

Paul, Silas and Timothy, after leaving Lystra, passed 
through the provinces of Phrygia and Galatia, which lay to 
the north of Pisidia. This is the first time that Galatia is 
mentioned in the Acts of the Apostles ; yet some writers 
have espoused the opinion that Paul must have been formerly 
in that province, though the fact has been omitted. To this 
we can only reply, that as there is no evidence to determine 
the point, we make no assertion nor give any opinion on the 
subject. It will not however be improper to observe, that 
the Apostle Paul addressed the Galatians a few years after- 
wards in the epistle which bears his name. 

In the 6th verse a remarkable fact is mentioned. It is 
said that after passing through Phrygia and Galatia they 
were forbidden by the Holy Ghost to preach the word in 
Asia. It is proper to premise that the word Asia, in this 
place, means Proconcular Asia, and included only the three 
provinces of Mysia, Lydia and Caria. It is also added, 
"After they were come to Mysia they essayed to go into 
Bithynia, but the Spirit suffered them not." Here we learn 
distinctly an important fact, that the method of propagating 
the Christian religion was not left to the judgment or inch- 



PROGRESS OF PAUL AND SILAS » 



253 



nations of the Apostles. For we see that if Paul had been 
left to his own discretion he would have begun at one city, 
and proceeded regularly over the adjacent country, or at least 
to the great towns which lay in his way. It is not however 
a little remarkable that when it is said the Spirit forbade 
them to go first into Asia and afterwards unto Bithynia, no 
reason is assigned. But by attending to the geography of 
the countries which they had already visited, the reason 
of the prohibition may easily be discovered. The provinces 
into which the gospel had been introduced, namely Pisidia, 
Phrygia and Galatia, were central, and extended from the 
south northwards to Pontus, across the peninsula of what is 
now called Asia Minor ; having the prohibited countries on 
the west and north. The intention of the Spirit of God then 
evidently was, first to plant Christianity in the middle or 
central parts of a populous and extensive country, and then 
to leave it to spread itself gradually on all sides by the piety 
and benevolence and energy of the new converts. In the 
mean time it was intended that the Apostles should go to a 
new station at some distance, and there establish it at a new 
centre, from which it might afterwards be diffused through 
the surrounding country. This was an admirable plan ; for 
it made the propagation of the gospel more rapid in its pro- 
gress, while it improved the new converts by the exertions 
which they were called on to make in promoting its ex- 
tension. 

These conclusions seem to have suggested themselves to 
the Apostle : for, after being forbidden to introduce Chris- 
tianity into the neighbouring provinces, he passed by them 
and proceeded to Troas on the sea-coast, near the place where 
formerly stood the ancient city of Troy. While he remained 
there and apparently undetermined to what place he should 
betake himself, a vision was presented to him in the night. 
A Macedonian addressed him, saying, " Come over to Mace- 
donia and help us." The Apostle considered this vision as 
divine and containing an intimation that he was required 
to go to Macedonia. 

We are now, then, arrived at the important period when the 



254 



LECTURE XXXIII.— ACTS XVI. 1& 



Christian religion, after being published for more than twenty 
years in Asia, was introduced into Europe, that quarter of the 
world with which we are connected, where the human mind 
has been most highly enlightened, and Christianity has 
appeared in its purest state after the apostolical times. The 
time at length arrived when it advanced towards our native 
country in order to bestow upon us the blessings of divine 
knowledge, of religious and moral improvement, and thus to 
raise us high among civilized nations. 

Paul eagerly embraced the invitation which he had received 
to proclaim the great truths of the Lord Jesus in Macedonia. 
Accordingly he sailed along with his associates from Troas on 
the Hellespont to the island of Samothracia, thence to Nea- 
polis, and afterwards to Philippi. 

Philippi was a city of Macedonia Prima, one of the four 
provinces into which that kingdom was divided by the 
Romans. It received its name from Philip, the father of 
Alexander the Great, and was afterwards celebrated for two 
great battles fought in the year 42 before Christ, between 
Octavius (afterwards called Augustus Caesar) and the army 
commanded by Brutus and Cassius. Philippi is called in the 
12th verse a colony. This word is derived from the Latin 
language, and therefore we are sure it was a Roman esta- 
blishment, consisting of new settlers from Italy. This colony 
was first planted by Julius Csesar, and additions were after- 
wards made by Augustus Csesar, who transplanted thither 
those Romans who had taken part against him in his civil 
war with Antony, It was evidently, then, a military colony, 
a fact which is established by the circumstance that the 
magistrates are called in the original Greek commanders. It 
was at Philippi, then, that the Christian religion was first 
planted in Europe ; and a Roman colony contained the first 
converts. 

Paul, according to his usual custom, intended to begin 
with the Jews at Philippi. But there appears to have been 
no synagogue there, and hence we may conclude with confi- 
dence that few Jews lived in that city. Still, however, where 
even a small number of Jews resided a place was established 



PROGRESS OF PAUL AND SILAS. 



255 



where they were accustomed to resort for prayer. This was 
denominated an oratory, which is said to have consisted of an 
open space or court surrounded by four walls, but without a 
roof. Oratories were usually built on a mountain near the 
sea or a river, because it was customary for Jews to wash 
their hands before praying. There the neighbouring Jews 
assembled at the hours of prayer, and especially on the 
Sabbath. Each individual prayed apart, as was customary in 
the courts of the temple at Jerusalem. 

Paul and his associates also repaired to the oratory, and 
seized the opportunity of addressing those religious persons 
who were present. One of them was called Lydia, a native 
of Thyatira in Asia, and probably a proselyte ; because it is 
said she worshipped God. She was a dealer in purple cloth, 
an article of dress extremely expensive, and therefore used 
only by persons of rank and wealth. Hence it is probable 
that she was in opulent circumstances. We are told the 
Lord opened her heart that she attended to the things which 
were spoken by Paul. Accordingly she was converted and 
baptized, and afterwards constrained Paul and his companions 
to lodge at her house during their stay at Philippi. 

Prom this passage we learn : 

1. That God directed the Apostles to the places in which 
the gospel was to be published, and suggested the order in 
which they were to visit them, as well as the classes which 
they were successively to address. Pirst, they were to direct 
their attention to the most pious and unprejudiced among 
the Jews. Secondly, to the Gentiles who believed in one 
God and frequented the Jewish synagogues. Again, Paul 
first planted the Christian religion in some towns and central 
parts of Asia, and then passing over a considerable interme- 
diate space he removed from Asia to Europe. 

2. We learn with what profound respect Paul submitted to 
the decision of the council at Jerusalem, and, though an 
Apostle himself, how careful he was to deliver copies of that 
decision to the churches in Antioch, Syria and Cilicia, which 
he visited. 

3. We perceive that the character of Timothy was irre- 



256 



LECTURE XXXIII.— ACTS XVI. 14, 



proachable from his early years. In particular, We are 
informed that from childhood he had known the Holy Scrip- 
tures. Nothing is more valuable than a pious education 
commenced in the first stage of life. Nothing tends more to 
form the best and most useful characters* If good seed be 
not sown in the youthful mind/ the weeds of vice will spring 
up. On the other hand, if pure religion be planted, the 
principles will be sound, and all the affections will be enlisted 
on the side of piety "and benevolence. 

It is particularly to be observed that the pious education of 
Timothy is ascribed by the Apostle Paul to his mother. It 
was under her tuition that he read and learned to understand 
the Scriptures ; it was under her instructions and guidance 
that he grew up amiable and enlightened, and became thus 
early qualified for an important office. Indeed, we usually 
find that when a mother is anxious for the real happiness of 
her children, she never fails to teach them to remember their 
Creator in the days of their youth. 

4. Lastly, we see the benefit of prayer. It is, indeed, said, 
the Lord opened the heart of Lydia to attend to the things 
spoken by Paul. But her heart had been previously prepared 
by prayer. 

- 

■ 

- 

bm J 

[ 

: 



LECTURE XXXIY. 



PAUL AT PHIL1PPI. 

Acts xvL 16. 



Cojjtents : — Hie soothsaying damsel clamours after Paul and his friends — 
Paul casts out the demon — Her masters, irritated at the loss they anti- 
cipated, dragged them before the magistrates, who ordered the lictors to 
beat them with rods, then cast them into prison— "While engaged in 
devotion, the doors are opened, and the chains of the prisoners unloosed 
during an earthquake — The jailor, while about to commit suicide, is pre- 
served by Paul, who converts and baptizes him and his family — Paul 
refuses to leave Philippi, till the magistrates come in person— Remarks. 

While Paul and his two companions, Silas and Timothy, 
continued at Philippi, they appear to have frequented the 
oratory, or place set apart for prayer j because they were sine 
of meeting religious persons there. One day, as they were 
proceeding thither, a woman followed them, who is said to 
have been possessed with a spirit of divination, or, as it is in 
the original, a spirit of Python or Apollo. This was one of 
the imaginary gods of the Greeks and Romans, who was 
supposed to be able to answer difficult questions and to 
foretel future events. This woman was evidently an unfor- 
tunate lunatic, who had probably been persuaded into the 
belief that she was under the influence of Apollo. For it is 
a remarkable fact, that in some eastern countries persons in 
this melancholy state are believed to be inspired j and where 
this opinion prevails there can be no doubt that it will occa- 
sionally be adopted by the unfortunate persons themselves. 
Besides we know that a considerable degree of cunning is 
often found to accompany derangement. It is evident, how- 

VOL. I. S 



258 



LECTURE XXXIV. ACTS XVI. 16. 



ever, that this woman was considered as a fit tool for the 
avaricious purposes of those who are called her masters. It- 
is remarkable, that there is a wonderful anxiety in a great 
proportion of mankind, to know their future destiny, as well 
as an astonishing credulity, which renders them dupes to the 
grossest deception, and induces them to believe, that there 
are certain arts by which the future can be ascertained. We 
need not be surprised that such credulity should have pre- 
vailed in the days of ignorance and superstition, when we still 
meet with it among Christians in the most enlightened times. 
This woman, it is said, brought great gain to her masters by 
soothsaying, or telling fortunes. 

It is added, she had repeatedly followed Paul and Silas, 
exclaiming, " These men are the servants of the most high 
God, and show unto us the way of salvation." It may natu- 
rally be asked, How could such a person speak so justly and 
properly of Paul and Silas ? How could she know that they 
were the servants of the Most High, and that they showed 
the way of salvation, She could know this only from popular 
opinion, and the language commonly employed when these 
great and good men were spoken of by the multitude. 

The attention of Paul had not been particularly directed 
to this woman, till she became importunate and clamorous 
day after day. At length, as if wearied out by her incessant 
noise, he turned to her and said to the spirit, (C I command 
thee, in the name of Jesus Christ, to come out of her : and 
it came out of her the same hour." Madness was one of 
those diseases which were ascribed to possession by a demon. 
Paul, then, was enabled to cure the disease, or to expel the 
demon, by an injunction in the name of Jesus Christ. 

The cure having been completely effected, the woman 
was no longer qualified for serving the selfish views of her 
employers. Por having now recovered her understanding, 
she was not disposed to submit to the arts which she had 
formerly practised. All hopes of gain being gone, these men 
were highly exasperated and determined to take revenge on 
Paul and Silas. Accordingly they apprehended them, dragged 
them to the market-place or forum, where the courts of justice 



PAUL AT PHILIPPI. 



*259 



were held, and brought them before the magistrates or com- 
manders of the colony, with a heavy charge against them. 
For, instead of telling the honourable truth, they chose to 
accuse them of a crime which would excite the jealousy of 
the Roman magistrates, and induce them to adopt severe 
measures. Accordingly, they complained that Paul and Silas 
had been disturbing the peace of the city, and introducing 
practices forbidden by the Roman laws. The populace, which 
had collected in a disorderly manner on the occasion, taking 
it for granted that the complaint was well founded, sided 
with the complainers without inquiry. The magistrates 
seeing so general a combination urged on by impetuous rage, 
forgot the dignity of their office and the rules of justice, and 
concluded, without proof or investigation, that they were 
guilty of the crime with which they were charged. They 
even went so far as to order their clothes to be torn from 
them, and the lictors to beat them with rods. This was a 
Roman punishment ; but it could not legally be inflicted on 
a Roman citizen, unless he had been previously condemned 
to death. On the present occasion, there was neither trial, 
nor evidence, nor examination. 

After this cruel and unjust treatment no care was taken of 
them. Instead of any means being used for alleviating the 
pangs of the wounds and bruises which had been barbarously 
inflicted on them, they were thrown into prison ; and as if 
they had been not only great but dangerous malefactors, 
they were confined in the most secure part of the prison, and 
their feet fixed in the stocks. 

Treated in this inhuman manner, we might suppose Paul 
and Silas groaning under their wounds and unable to move, 
uttering loud unceasing complaints against the injustice and 
inhumanity of the* whole inhabitants of Philippi, both the 
people and the magistrates, and bewailing their own unhappy 
condition. But very different was their conduct. They spent 
no time in unavailing complaints. They murmured not 
against their persecutors, nor did they utter any useless 
lamentations on account of their own hard fate. On the 
other hand, nothing could wear out the patience, or shake 

s 2 



260 LECTURE XXXIV. ACTS XVI. 16. 

the fortitude of those men. They seem to have forgotten 
their sufferings, and to have raised their thoughts and feel- 
ings to objects which delighted them. At midnight Paul 
and Silas prayed, and offered praises unto God; for the 
original word does not necessarily denote that their devo- 
tions were accompanied with music. Let not the feelings of 
the Apostles, or the manner in which they expressed them- 
selves, be thought strange. For we find it mentioned in the 
fifth chapter of this book, that the Apostles after being 
scourged at Jerusalem, departed from the council rejoicing 
that they were counted worthy to suffer shame for his name- 
sake. 

Their prayers and praises ascend in sweet memorial. He 
who rules in heaven, looks down with compassion on the 
sufferings of his faithful servants, and sends an answer to 
their prayers. On a sudden an earthquake shook the prison 
to its foundation ; the doors burst open and the chains of the 
prisoners were unloosed. The jailor was roused from his 
slumber. Observing the prison doors open, he concluded 
that the prisoners had escaped, and knowing the terrible 
punishment that would be inflicted on him for his supposed 
negligence, he drew his sword in despair in order to destroy 
himself. But Paul having discovered the desperate inten- 
tions of the man (probably by his cries,) called with a loud 
voice, " Do thyself no harm, for we are all here." The jailor 
immediately called for a light, entered trembling, and pro- 
strated himself before Paul and Silas. Then conducting 
them out of their dungeons, he addressed them, saying, " Sirs, 
What must I do to be saved V 3 

After the earthquake it appears Paul and Silas remained 
in prison, though the doors stood open and afforded them 
ample liberty to make their escape. At first view it might 
appear that the object of the Divine interposition on this 
occasion was merely to relieve them from prison, in order 
that they might depart in safety from Philippi. This, how- 
ever, was certainly not the opinion of Paul ; for he never 
attempted to take advantage of the opportunity. What then 
seems to have been the intention of sending the earthquake ? 



PAUL AT PH1LIPPI. 



'261 



Evidently to be a striking evidence of the direct interposition 
of the Almighty, which was made still more manifest by the 
opening of the doors and the removal of the chains and 
fetters which confined the prisoners. These were indications 
that God would not permit his servants to be imprisoned by 
man, while their liberty aided his gracious plans, or that any 
additional sufferings should be inflicted on them. 

We see also a powerful effect produced upon the mind of 
the jailor by what had happened, increased probably by the 
generous conduct of Paul and Silas. He had felt the earth- 
quake, and he discovered that the prisoners voluntarily re- 
mained within. He must at the same time have been 
astonished at the anxietv which they showed to preserve his 
life. He had found them calm and composed, influenced by 
the most benevolent feelings, neither complaining of the 
inhuman usage they had met with, nor of their wounds, which 
were still fresh and irritating. He might also probably have 
heard of the miracle which was the occasion of their confine- 
ment. When the jailor put all these things together, he 
must have been convinced that they were extraordinary men, 
the messengers of heaven ; and therefore he was disposed to 
listen with profound reverence to whatever they might say. 
He demands of them with much earnestness to tell him, 
u What he must do to be saved ?" 

The answer to this question has received different interpre- 
tations, which it is proper to state. The reply of Paul was, 
" Believe in the Lord Jesus Christ and thou shalt be saved." 
Now there is a difference of opinion about the meaning of 
the word saved. 

I. Some suppose that the jailor meant by his question, 
" What must I do to save my life V 3 They argue thus : — 
1. The jailor was a heathen, and could not know the Christian 
meaning of the word save ; consequently, he must have used 
it in the common acceptation. 2. It was evidently the fear 
of suffering some fearful death, on account of the supposed 
escape of the prisoners, that induced him to draw his sword 
in order to kill himself. He was led to consult Paul and 
Silas respecting the best mode of saving his life, because from 



262 



LECTURE XXXIV.— ACTS XVI. 16. 



all that lie had witnessed he evidently thought they were 
more than mere men, and therefore best qualified to advise 
him. 3. Paul had also declared, that by believing in Jesus, 
not only the jailor himself would be saved, but his house or 
family. Now it is probable that if the jailor had been put to 
death for favouring the escape of his prisoners, his family, as 
being supposed accessories, would, as was too common in 
ancient times, be condemned to the same fate. Therefore, 
they conclude, that the word saved here refers merely to life 
in the present world. 

II. Others argue thus : — 1. If the woman whom Paul 
cured of madness had followed him and Silas for days, saying 
that they were the servants of the most high God, who 
came to show men the way of salvation, why might not 
the jailor, though a heathen, understand the meaning of these 
words ?. 2. It was only when the jailor thought the prisoners 
had escaped that he was afraid of punishment and attempted 
to kill himself. Surely when he knew that the prisoners 
were safe he could have no cause of fear for his own life. 
Therefore it is concluded that the word saved is used in the 
Christian sense, in which it is undeniably true. 

The Apostle instructed the jailor and his family, and bap- 
tized them ; then gratitude led him to do that almost irre- 
sistible act of humanity which had hitherto been neglected. 
He washed their wounds, and afterwards presented them 
with food. Delighted with the new views which had been 
opened to him, he sincerely professed his belief in God, and 
was seconded by his whole family. 

Next morning the commanders, who acted as magistrates, 
having probably found upon reflection or more correct intelli- 
gence that in their treatment of Paul and Silas they had far 
exceeded their authority, as well as acted unjustly, sent orders 
to the jailor to release the prisoners. But Paul, who knew 
well his rights and privileges, though he generally submitted 
to persecution without a murmur, thought it proper on this 
occasion boldly to assert them. He stated to the lictors, who 
were the messengers, the gross injustice that had been done 
to them. 1 . They had been beaten or scourged with rods ; 



PAUL AT PH1L1PPI. 



263 



but Paul was a Roman citizen, and therefore, according to 
what was called the Porcian law, could not be treated in that 
manner. 2. They had beaten them publicly ; but public 
beating or scourging rendered those who suffered it infamous. 
3. They had done so without proof of guilt and without a 
trial. 4. They had unlawfully cast them into prison. 5. Lastly, 
he complained that after inflicting disgraceful punishment in 
public, they now proposed to dismiss them in a clandestine 
manner. Paul knew well that for their injustice the magis- 
trates were liable to very severe punishment. He insisted, 
therefore, that they should come in person and dismiss them 
in an honourable manner, as innocent and respectable men 
had a right to be treated. It is evident that the object of 
the Apostle was to remove from the magistrates and the 
people all false and unfavourable impressions respecting the 
character of Christians, that nothing which had happened 
should impede the progress of the gospel. 
From this subject we would observe, 

1. That this is the only persecution raised by the heathens 
against Christians mentioned in the Acts of the Apostles, 
except that which occurred at Ephesus, related in the 19th 
chapter. All the other persecutions recorded in this book 
proceeded from the Jews. 

2. The persecution of Paul and Silas arose from avaricious 
motives. Disappointed avarice was followed by calumny and 
revenge. Certain impostors had employed a woman diseased 
in mind to deceive the people. The Apostle cured the 
woman, the hope of their gain was gone, and they wreaked 
their vengeance on Paul and Silas. 

3. We mark with what patience and undoubted fortitude 
and cheerfulness a faithful discharge of duty is accompanied, 
even amid severe sufferings. Paul and Silas, though covered 
with wounds and bruises, confined in a loathsome dungeon, 
and so fettered that they could enjoy no refreshing rest, yet 
were so full of confidence in God, and of gratitude to him, 
that they disregarded their sufferings, and their minds 
ascended to heaven. 

4. We see that notwithstanding the uniform submission of 



264 



LECTURE XXXIV. ACTS XVI. 16. 



the Apostle Paul to injustice and cruelty., yet he could occa- 
sionally demand his civil rights, But he did so only when it 
was necessary to vindicate the purity of his own character 
and of other Christians from the charge of sedition. 

Lastly. We observe the wonderful forbearance of the 
Apostle. Though he had claimed his rights as a Roman 
citizen, yet when his innocence was cleared he cherished no 
anger nor spirit of retaliation against the magistrates of 
Philippi, nor lodged any complaint against them with the 
Roman government. He demanded only vindication of 
character, because that was necessary to his success ; and 
when that was obtained, he was ready as a Christian to for- 
give those who had persecuted them. 



LECTURE XXXV. 



PAUL, SILAS AND TIMOTHY, AT THESSALONICA, 
Acts xvii. 



Contents : — Converts made at Philippi high in the Apostle's estimation—- 
They afterwards more than once relieved his pecuniary wants — Arrive at 
Thessalonica — Paul discourses on three Sabbaths in. a synagogue, in order 
to prove that Jesus was the Messiah, that he died and rose again — A few 
Jews were convinced, many Greek proselytes were converted, and not a 
few women among the higher ranks — The fury of the bigoted Jews being 
roused, they collected a mob and forced Paul and Silas to leave the city 
— They take refuge in Berea, thirty-five miles distant — Even there the Jews 
assailed Paul and forced him to flee to Athens — The instruction we may 
derive from this passage is extended by Paul's Epistles — Leading doc- 
trine of Paul — Effects of bigotry — Usual conduct of the Apostle — Search- 
ing the Scriptures— Christianity first introduced into populous cities. 

From the last chapter we should find it difficult to determine 
the success which attended the labours of Paul and Silas at 
Philippi. From the 18th verse we can ascertain that they 
had resided there many days, and from the 40th, that converts 
had been made, though nothing is said to enable us to guess 
at the number. But from another satisfactory source of 
information we know that a society of Christians was soon 
after established at Philippi, which stood very high in the 
Apostle's estimation. For in the Epistle which he wrote to 
the Philippians, about eleven years afterwards, he expresses 
great esteem and affection for them, and though he gives 
them many exhortations, yet not one word of reproof or dis- 
approbation occurs through the whole epistle. We find, also, 
that the Christians of Philippi were the only church which at 



266 



LECTURE XXXV. — ACTS XVII. 



an early period relieved the wants of the Apostle. For with 
much warmth he acknowledges the assistance which they had 
repeatedly given to him. And let it be remembered, to the 
honour of the Philippians, that while he gratefully accepted 
their pecuniary aid, he refused to receive it from any church 
which had accused him of selfish principles, or had not treated 
him with the respect due to a faithful instructor. 

From Philippi, Paul, Silas and Timothy, went to Thessa- 
lonica. This was the principal city of one of the four pro- 
vinces into which Macedonia was at that time divided, and a 
great sea-port, carrying on an extensive trade, and containing 
a great population. There, as in most commercial cities, was a 
synagogue. Now it is evident that it was the uniform prac- 
tice of the Apostle to attend the service of the synagogue on 
the Sabbath. Accordingly, after his arrival at Thessalonica he 
attended it. After the prayers were offered and the appointed 
passages from the Old Testament were read, he found an 
opportunity of delivering a discourse to the persons assembled. 
We are, fortunately, informed what the subject was on which 
he addressed them for three successive Sabbaths. It respected 
the Messiah, and consisted of two parts. The first was that 
the Messiah was to die and rise again from the dead. The 
second was, that Jesus of whom he had discoursed to them 
was the Messiah. 

Both these facts were exceedingly offensive to the Jews. 
They had been accustomed from their infancy to indulge the 
most romantic hopes respecting the power of the Messiah, 
who was to raise the Jews from their depressed state to the 
most enviable grandeur and unrivalled happiness. Puffed up 
with this vain imagination, they would not listen to the odious 
truths that the Messiah was to appear in a humble state, that 
he would reject the rank and honour of a king, and at length 
submit to the infamous death of crucifixion. This contra- 
dicted all their opinions and blasted all their worldly hopes. 
Paul adopted the most unexceptionable mode of enlightening 
these men. He reasoned with them on evidence which they 
already acknowledged — which, indeed, they could not deny. 
They had books of prophecy which they believed were in- 



PAUL AT THESSALON1CA. 



267 



spired. It was from prophecy that they had gained their 
knowledge of the Messiah, it was on prophecy that their hope 
of his arrival was founded. Paul merely required them to 
read and consider the special prophecies respecting the 
Messiah, and to give them a candid and unprejudiced inter- 
pretation. He could appeal to the prophecy of Daniel, with 
which they must have been well acquainted ; for it seems to 
have formed the foundation of some of their favourite opi- 
nions, particularly the celebrated prophecy of the seventy 
weeks. Now this prophecy speaks of the Messiah as a 
prince, yet it expressly declares that he should be cut off, 
though not for himself ; that is, not for any guilt he had 
incurred. Again, the 53rd chapter of Isaiah is also remark- 
ably clear respecting the death of the Messiah. " He was 
cut off out of the land of the living ; for the transgression of 
my people was he stricken." 

How did it happen, it may be asked, that passages so plain 
and evidence so strong did not convince and satisfy the Jews? 
Because they were led by prejudices and passions; because 
they read the Scriptures, not so much to discover the will of 
God as to find something that would gratify their own pecu- 
liar notions and favourite wishes. They accordingly passed 
over those prophecies which contained anything offensive, and 
hung over with rapture those which tended to cherish their 
pride and ambition and vanity. We may condemn the 
J ews for such conduct ; but does not the same practice pre- 
vail even at the present day ? For are there not Christians 
who read only those passages of Scripture which they consider 
favourable to their own opinions and give no attention to 
those passages which seem to be of an opposite nature ? But 
such conduct is inconsistent with the character of a Chris- 
tian. For sound principle and the ardent love of truth are 
wanting. 

Paul, however, succeeded in convincing a few Jews, that 
prophecy clearly foretold that the Messiah was to suffer and 
die and rise again. He was still more successful among the 
devout Greeks and women of the first rank in the city ; for 
we are told many of them became converts. By devout 



268 



LECTURE XXXV.- — ACTS XVII. 



Greeks we know are meant persons, originally heathens, who 
adopted the belief of one God and worshipped him, while they 
publicly abandoned polytheism and idolatry. These were not 
encumbered with the prejudices of the Jews, and, conse- 
quently, found no difficulty in perceiving the wonderful 
strength of the evidence in favour of Christianity. 

One would think that such Jews as were not convinced 
might have allowed those who were satisfied to follow their 
own conviction. For why should the liberty they claimed to 
themselves be refused to others. But bigotry monopolizes 
every privilege and allows no toleration to others. It, in 
fact, consists of a combination of stubbornness, ignorance, 
and pride. The Apostles uniformly addressed the under- 
standing of men, they never used any means of conver- 
sion except evidence and argument. They never promised 
any worldly advantage to any as a motive for becoming 
Christians. Yet they were opposed and persecuted with 
unrelenting violence. For the unbelieving Jews, finding 
themselves refuted in argument, were exasperated to fury; 
and having instigated some idle worthless persons, soon col- 
lected a mob and threatened the peace of the city. They 
assaulted the house of Jason, where Paul and his companion, 
lodged. But while they fortunately made their escape, those 
turbulent men seized Jason himself and some other Chris- 
tians, and dragged them before the magistrates of the city, 
exclaiming, " These that have turned the world upside down, 
are come hither also ; whom Jason hath received, and they 
all do contrary to the decrees of Csesar, saying that there is 
another king, one Jesus." Thus they cunningly and falsely 
accused Paul and Silas of sedition and treason, knowing well 
that these were crimes which the magistrates durst not over- 
look or punish slightly. It is evident that in making this 
accusation, the Jews ascribed their own particular views to 
Paul and Silas, and not those which Paul and Silas had 
actually given. For it was the Jews, and not the Apostles, 
who believed that the Messiah was to be a worldly prince, 
who would supersede the Roman Emperor. The Apostles, 
again, had merely asserted that Jesus the Messiah had died 



PAUL AT THESSALONICA. 



269 



and risen from the dead. But allegiance to snch a king, who 
had left the world and ascended to heaven could never inter- 
fere with the powers of the Roman Emperor or deserve the 
name of sedition or treason. 

The magistrates of the city acted with great propriety and 
moderation, though much alarmed at the charge. They 
bound over Jason and his companions to appear before them 
when summoned, and then set them at liberty. 

In the meantime Paul and Silas escaped to Berea, a town 
said to be about thirty -five miles to the west of Thessalonica. 
Undismayed by their recent persecution, they immediately 
visited the synagogue and taught the usual doctrine, ad- 
dressed to the Jews, that Jesus was the Messiah. The Jews 
of Berea are commended for the judicious caution and can- 
dour which they manifested towards their instructors. They 
were not satisfied with the mere authority of Paul and Silas ; 
for though they listened to them with attention, heard their 
arguments with deliberation, they also searched the Scrip- 
tures, read the passages quoted, and satisfied themselves 
whether Paul had rightly interpreted and justly applied them. 
The consequence was that many Jews became converts, and 
also many Greeks or heathens, both men and women. They 
are called honourable or respectable, and therefore evidently 
refer to persons of better education and superior knowledge. 

But no sooner had the infuriated Jews of Thessalonica 
heard of the exertions and success of Paul at Berea, than, 
notwithstanding the great distance they had to travel, they 
repaired thither. Thus again he was interrupted in his 
benevolent labours, and compelled to retire to Athens at a 
considerable distance. It appears, indeed, that Paul was 
always peculiarly obnoxious to the Jews, because he was a 
man of great abilities and conspicuous learning, and deemed 
an apostate. It was against his person that their persecution 
was chiefly directed, for it appears that when he withdrew, 
Silas and Timothy remained in safety. 

From this passage we may learn much useful instruction. 

1. We are furnished with a key to the Epistles to theThes- 
salonians, in which the Apostle supplies us with additional 



270 



LECTURE XXXV.— ACTS XVII. 



information. Though Paul is said to have reasoned during 
three sabbaths in the synagogue, it is evident that he re- 
mained longer, and had been very successful among the 
idolatrous Greeks. From the Epistle to the Philippians it 
appears also that Paul had continued so long at Thessalonica 
as twice to receive pecuniary assistance from the Philippians.* 
As he had been hurried away from Thessalonica in an abrupt 
manner he was anxious to return, but the violence of the 
Jews rendered it impossible. He therefore sent Timothy to 
visit them, and having received from him a favourable report, 
he wrote his two epistles to the Thessalonians, to confirm 
their faith, to instruct them more fully, and to give them 
some important exhortations. 

2. We see the fundamental doctrine which Paul always 
first addressed to the Jews was, that Jesus of Nazareth w3$ 
the promised Messiah. The manner in which that was usually 
done is fully exhibited in the 13th chapter. 

3. We see in the conduct of the Jews the nature and effects 
of bigotry. The bigot derives his opinions entirely from great 
ignorance, or false ideas imbibed in early education, and, 
consequently adopts the sentiments of others without exami- 
nation. He condemns without evidence all those who differ 
from him. He is intolerant, for he hates and persecutes 
them even unto death. Paul argued with the Jews and con- 
futed them ; but confutation does not always lead to con- 
viction. With unprincipled men it rouses pride ; and pride, 
when offended, takes vengeance, instead of listening to truth, 
and candidly examining its evidence. 

4. We see the means which the Apostles employed for the 
propagation of Christianity. They performed miracles to 
prove their Divine mission. With the Jews they added pro- 
phecy. If these evidences, judiciously selected and distinctly 
stated, were ineffectual with infatuated men, they were left a 
prey to their own contumacy ; no anger was shewn, no abuse 
uttered, no violence employed, though disappointment and 
regret would be deeply felt. 



* Phil. iv. 16. 



PAUL AT THESSAL0N1CA. 



271 



5. From the praise given to the Bereans for searching 
the Scriptures, to ascertain whether these agreed with the 
statements of the Apostles, it appears that they required no 
implicit faith ; but, on the contrary, were disposed both to 
recommend and encourage every rational method of examin- 
ing the truth and evidences of Christianity. For this Divine 
religion addresses itself to our understanding, and requires 
us * " to be able to give a reason for the hope that is in us." 
Independent of all the glorious future rewards which it pro- 
mises, it is the best means of expanding and elevating the 
human mind, and of introducing and cherishing the noblest 
principles, the most amiable dispositions, and the most 
enlivening affections. 

6. We see the wise reasons why our Saviour would not 
openly acknowledge himself as the Messiah till a little before 
his death. It appears that the prejudices of the Jews were 
at that time incurable, TTe find that the same false opinion 
respecting the character and office of the Messiah prevailed 
among Jews of Thessalonica many years after the ascension 
of Jesus. Hence the reason why they accused Paul of under- 
mining the authority of the Roman Emperor ; for they seem 
to have thought, or were at least disposed to assert, that to 
maintain that Jesus was the Messiah was the same thing as 
denying that allegiance was due to Caesar. 

7. Lastly, we observe that it was the uniform plan of Paul 
the Apostle to introduce the gospel into the most populous 
cities, and never, as far as we can judge, to visit country places, 
or at least to reside in them. We can see many wise reasons 
in favour of this plan : 

1. The population being greater in large cities and col- 
lected within a smaller circle, he could find opportunities of 
addressing greater numbers and even successions of people. 

2. In great towns there are generally more persons of 
leisure as well as a greater proportion of men of knowledge 
and learning, and who are accustomed to that kind of em- 
ployment which exercises and improves the understanding. 



* 1 Peter iii. 15. 



272 



LECTURE XXXV. ACTS XVII. 



By converting many such distinguished characters, the rest 
of the inhabitants would be induced to follow their example. 

3. In great cities, where multitudes could be easily collected, 
a high degree of ardour of a sympathetic character could be 
easily and speedily diffused. For the strong feelings of one 
person would be communicated to many others. On the 
other hand, in country places, where population was thinly 
scattered, the progress of Christianity was slow. Hence it 
happened that the word pagan, which originally signified a 
villager, came at length to have the same meaning as heathen, 



LECTURE XXXVI. 

PAUL AT ATHENS. 
Acts xvii. 15. 



Contents :— Athens the most distinguished city in the world for learning 
and philosophy — A purer natural religion taught there by Socrates, but 
not by his followers — Paul discourses in the synagogue with the Jews 
and proselytes, and in the forum with those he encountered — Introduced 
the subject of Jesus and his resurrection — Drew the attention of the phi- 
losophers, particularly the Epicureans and Stoics, who invited him to the 
Areopagus, that there he might exhibit a full view of his new doctrines 
— Preliminary observations to the address made by Paul. 

Paul had been driven by the violence of persecution from 
Thessalonica and next from Berea. He then took refuge 
in Athens, a city more than two hundred miles distant. 
By the brethren who had conducted him thither he sent a 
message to Silas and Timothy, who had remained at Berea, 
desiring them to join him at Athens without delay. But 
it appears from the first Epistle to the Thessalonians that 
Timothy alone had been able to go to him. Anxious as 
the Apostle had been to have the assistance of his com- 
panions, yet as soon as he heard that the new converts were 
in jeopardy because some enemy of Christianity had been 
tampering with them, he dispatched Timothy to Thessalonica 
to strengthen and encourage them in their new situation and 
to fortify them against the persecutions to which all Christians 
were exposed. 

The city of Athens, in Greece, at which Paul had at length 
arrived, was the most renowned city in the world for learning 
and philosophy. It was called the learned city, the eye of 

VOL. I. T 



274 



LECTURE XXXVI. ACTS XVII. 15. 



Greece, the school of the world. And certainly no city with 
so small a population produced so many men of transcendent 
endowments. It attracted from the other Grecian states great 
numbers of aspiring young men, who went thither to attend the 
schools of those philosophers who were admired and celebrated 
among all who valued knowledge and learning. There the 
faculties of the understanding were exercised and invigorated 
by instruction, emulation and disputation. There the know- 
ledge of religion and of the duties of man had been more 
studied and had made greater progress than in any other 
heathen city. There Socrates flourished, the most distin- 
guished of all their philosophers, and who, we may justly say, 
approached more nearly to Christianity in some of his opinions 
than any other heathen. In particular he had acquired won- 
derfully correct notions respecting the unity and wisdom and 
power of God. Nor is it improbable that Paul the Apostle, 
in his Epistle to the Romans, which was written in Greece, 
might have a special eye to this extraordinary man when he 
says, "For the invisible things, or attributes, of God are 
clearly seen from the creation of the world, being understood 
from the things that are made, even his eternal power and God- 
head." * But because Socrates taught these important truths 
to the young who attended him, and had thus attempted 
to enlighten and reform his countrymen, he was accused 
of corrupting their religion, and condemned to death. The 
consequence was, that whatever knowledge any of the great 
men who lived after him attained respecting God, they kept it 
to themselves, and never made any attempt to spread it among 
the multitude. Hence the Apostle adds, — " For though they 
knew God, they did not glorify him as God, neither were 
thankful." Here the Apostle affirms that they did know the 
living and true God. But he adds, as a fault, they offered 
no public worship to him, nor were grateful for the blessings 
they enjoyed. On the other hand they became vain and 
conceited. Pretending to be wise by calling themselves 
philosophers, or lovers of wisdom, they became fools, and 



* Rom. i. 20—23. 



PAUL AT ATHENS. 



275 



accordingly fell into all the excesses of idolatry and super- 
stition. 

Thus, notwithstanding the great advantages which abilities 
and learning had bestowed upon Athens, it became one of 
the most superstitious cities in the world. Accordingly, when 
the Apostle Paul arrived, he found it devoted to idolatry and 
full of idols. We are informed by ancient historians that 
Athens contained more images or idols than the whole of 
Greece, and celebrated twice as many sacred festivals as any 
other city. How, it may be asked, is this fact to be explained ? 
Had the learning and philosophy of its distinguished sages no 
influence on the opinions and manners of their uneducated 
countrymen ? The truth is, the discoveries and acquirements 
of the philosophers were confined to their schools and acade - 
mies. The religion of the people was derived from their rude 
ancestors, and was accompanied with all those rites and cere- 
monies which a vulgar imagination, combined with ignorance 
and fear, never fail to produce. Instead of opposing the 
superstition and idolatry of their countrymen, and endeavour- 
ing to enlighten them, they yielded a disgraceful compliance 
with opinions and practices which they must have known and 
condemned. And thus, because the learned employed no 
means of instructing the ignorant, the Apostle tells us — 
" God gave them up to a reprobate mind." But by these 
words we apprehend is merely meant, that God left them to 
the effects and consequences of their own evil passions, and 
not that he exercised irresistible power to harden their minds 
and render them irreclaimable. It corresponds closely with 
a frequent declaration of our Saviour, — " He that hath, to him 
shall be given, and he shall abound ; but from him that hath 
not, even that which he hath shall be taken away/'' It is to 
the last clause that attention is particularly directed. , 

While Paul remained at Athens, and contemplated that 
city, esteemed the seat of learning and refinement, yet de- 
voted to the degrading worship of idols, he was filled with 
grief and indignation, and felt a strong desire to bestow on 
its benighted inhabitants the cheering light of Christianity. 
His zeal, however, was not blind and violent, like that of the 



276 



LECTURE XXXVI. ACTS XVII. 15. 



fanatic or bigot, nor like the zeal which had inflamed him 
while he was impelled by the spirit of persecution. Though 
now he had the strongest proof, the most absolute confidence, 
that he was commissioned by the Divine being to open the 
eyes of the Gentiles, and to turn them from idols to the living 
God; and though he was naturally of an ardent temper, 
he did not profane their altars, — demolish and trample upon 
their idols, or assail their ignorant votaries with ridicule or 
abuse. On the contrary, he acted with that calm prudence 
and sound judgment becoming a man of wisdom and ex- 
perience : as one who thoroughly understood the Christian 
religion, and the manner in which its Divine Master intended 
it to be propagated ; he used no other influence except what 
benevolence itself would approve. He addressed the under- 
standing of men, — communicated information on the highest 
and most important subjects, — the nature of God, — the proper 
mode of worshipping him, — the hopes and prospects, the fears 
and dangers, to which men are exposed. 

As soon as he arrived at Athens he repaired to the syna- 
gogue, as was his uniform custom, because he was sure there 
to meet with Jews and proselytes. But he did not confine 
his exertions to the Jews and proselytes. We are told that 
he frequented the forum, here translated market. This was 
a sqnare surrounded by covered walks or piazzas, where goods 
were sold, and where literary persons resorted for conver- 
sation and others for amusement. Paul followed the pre- 
vailing practice, — addressed himself to such persons as he 
found sauntering about, and, like other philosophers, broached 
his opinions. 

The subjects which Paul selected on this occasion were 
Jesus and the Resurrection ; or, as the words ought to be 
rendered, Jesus and his* resurrection; for had the general 
resurrection been intended, some distinguishing words, as on 
similar occasions, would have been added, as " of the dead." 
Jesus and his resurrection were very different subjects from 

■■ 

* The definite article in the Greek, supplying the place of the personal 
pronoun corresponding to the word his, as in other passages. 



PAUL AT ATHENS. 



277 



those of the philosophers, which were usually of an abstract 
nature, and not very interesting to the great body of the 
people. These were topics, we are sure, quite new to the 
philosophers. We are not informed in what manner the 
Apostle introduced and treated them ; though we are confi- 
dent that he possessed such prudence and address as would 
render them highly wonderful and attractive. We observe, 
that he excited the curiosity of some of the distinguished 
persons among his audience, and particularly attracted the 
attention of the Epicurean and Stoic philosophers. 

It is necessary to a reader of this chapter to know some- 
thing of these. The Epicureans, so named from Epicurus, the 
founder of their sect, taught that the chief good or happiness 
of man consists in tranquillity of mind, and freedom from 
pain; that all virtue or duty may be reduced to prudence, 
which requires us to avoid such actions as are followed by 
pain, and to do those actions which will lead to pleasure. 
Consequently, according to them, there was no obligation 
to do what is right, independent of probable or expected 
pleasure, nor was it an incumbent duty to promote the 
improvement and happiness of others. The Stoics, so called 
from the nature of the building in which they were accus- 
tomed to assemble, which was a portico or covered walk, 
— had very elevated conceptions of the Deity. They seem 
to have believed in one supreme God, who is wise and 
benevolent, and who arranges all things in the best manner 
for the benefit of every individual. They placed the duty of 
man in living according to nature, or in obeying those laws 
and directions which the Author of nature had prescribed for 
their conduct, so far as these are discoverable from the con- 
stitution, and feelings, and actions of man. As they taught 
that Providence regulates all events so as to promote the 
prosperity and perfection of the whole, so they taught that 
every man ought to be more anxious about the prosperity of 
the whole than about himself. Consequently, the great duty 
of man consisted in submission to the will of God, and in 
believing that all calamities which men are doomed to suffer 
were intended for their good. 



278 



LECTURE XXXVI .——ACTS XVII. 15. 



If we attend to the defects and errors of these two sects 
of philosophers, we discover that the Epicureans did not 
acknowledge a Creator and Governor of the world, while 
they asserted that happiness lies in the absence of pain. The 
Stoics, though they believed in one God, yet they considered 
him as the soul of the world, and had confused notions of a 
future state. To these philosophers, who were accustomed to 
abstract speculations, the sentiments of the Apostle Paul 
would appear of the most extravagant or trifling nature, 
when he gave an account of Jesus and his resurrection. 
Yet who could suppose, that philosophers would have com- 
mitted so strange an error, as to mistake Jesus and his 
resurrection for two new gods that Paul had come to pro- 
claim to them. For some said, " He seems to be a setter 
forth of strange gods. Others, perplexed with what they did 
not understand, called the Apostle a " babbler." Still struck 
with the novelty of Paul's conversation, and the extra- 
ordinary facts which he stated, their curiosity was roused, 
and they were anxious to question him more fully. 

The public forum being too noisy and inconvenient a 
place for gratifying their curiosity, they conducted him to 
a place called Areopagus, a building erected on a small 
eminence in the neighbourhood of Athens ; where they could 
question and hear him distinctly without disturbance or 
interruption. The Areopagus was, properly speaking, a court 
of justice, the judges of which were celebrated in ancient 
history, as men of unimpeachable character, and distinguished 
for impartial justice. It does not appear, however, that Paul 
was brought before the Areopagus as a court of justice. 1. 
Because it was curiosity which induced them to conduct him 
thither, and not an intention of accusing him of any crime. 
2. Paul was not tried. 3. Paul in his speech, addresses 
his audience, not by the name of Areopagites, but by the 
common appellation of Athenians, or men of Athens. Hence 
it is evident that Paul was taken by the philosophers to the 
Areopagus solely as a convenient place for hearing his new 
opinions. 

After Paul had arrived there, a question was proposed, 



PAUL AT ATHENS. 279 

evidently by some of the philosophers, " May we know the 
new doctrine thon speakest of? For thon bringest strange 
things to our ears. We would know, therefore, what these 
things mean/' The reason of this mode of reception, diffe- 
rent from what the Apostle met with in other places, is given 
in the 21st verse. For it was custom ary for the inhabitants 
of Athens, and the strangers that resorted thither, to spend 
their time in asking and telling news. 

Paul, being thus called upon in a manner that expressed 
surprise and curiosity, and being surrounded by philosophers 
and scholars, did not for a moment hesitate to comply with 
their urgent desire. He was not the least daunted by the 
talents and learning of his audience, nor ashamed of the 
gospel of Christ, nor at a loss to answer the questions pro- 
posed, and to suit his address to the state and character and 
wants of those learned Athenians. No orator was ever more 
happy in introducing his subject to his hearers. He knew 
well the leading passions and prejudices of the Athenians, 
and how to soothe and lead them to his purpose. He began 
not with the language of irritation, but of courtesy, and paid 
a compliment to their religious feelings, which, though mis- 
guided, were sincere. This, however, does not appear in our 
translation. The words should have been : Then Paul stood 
in the middle of the Areopagus, and said, <( Ye men of Athens, 
I perceive that in all things ye are somewhat too religious" 
(not too superstitious). At the same time, the reason which 
he gave was so just and striking, that it must have surprised 
and pleased them : " For as I passed along and viewed the 
objects of yom' devotions, I observed an altar dedicated* to 
the unknown God." Of this fact, he with great promptitude 
took advantage, and declared to them that he was now readv 
to exhibit the nature and attributes of this God, of whom 
they acknowledged themselves ignorant. 

Deferring, at present, the consideration of the Apostle's 
discourse to these philosophers, we may observe, that we 
should naturally expect that the Apostle Paul would select 



* To God Unknown, for the article is ivt prefixed. 



280 LECTURE XXXVI. ACTS XVII. 15. 

those religious truths of high importance which were "best 
adapted to their education and the state of their minds \ or, in 
other words, that he would communicate knowledge of those 
fundamental and essential truths of which they were igno- 
rant. Now, we shall find, that the Apostle chiefly refers to 
the knowledge of God, of his attributes and works. Hence 
we conclude, that this knowledge should precede our instruc- 
tion in the Christian religion. For the Apostle introduces no 
doctrines peculiar to Christianity, except the resurrection of 
Jesus Christ, and a future judgment. 



LECTURE XXXVII. 

PAUl/s ADDRESS TO THE PHILOSOPHERS AT ATHENS. 
Acts xvii. 24. 



Contents :— His introduction judicious— He declares that the unknown God 
was the Creator and Governor of the world, a spiritual Being, and there- 
fore not confinable to material buildings as temples—- Has no wants that 
finite beings can supply — Mankind descended from one pair intended to 
people the whole surface of the earth, yet forming various distinct nations 
— These might easily discover the existence of God, by the conspicuous 
effects of his power and wisdom in every part of the world, that he is not 
only perfectly wise but omnipresent and spiritual ; consequently, being in- 
visible, no representation of him ought to be attempted by material sub- 
stances — God had left the great body of mankind for many ages without 
revelation, for wise reasons — But now the Apostle announced, by divine 
authority, that a revelation issued from heaven was intended to be uni- 
versal, and therefore it enjoined repentance and reformation on all, be- 
cause a day of judgment is appointed — Why the Apostle selected the 
topics on which he had discoursed — Inferences. 

Few events in history are more interesting than the visit of 
the Apostle Paul to Athens. The most remarkable circum- 
stance, too, that happened during that visit, was his appear- 
ance at the Areopagus, surrounded by the most renowned 
philosophers of Greece. We are to recollect that before the 
period here referred to, a long succession of men of very high 
abilities and learning and taste had flourished at Athens; 
men, undoubtedly the most distinguished that ever appeared 
in the heathen world, and whose writings are read and 
admired even in the present enlightened age. We know not, 
indeed, the names or the character of those philosophers whom 
Paul encountered, but if we allow that they had read and 



282 



LECTURE XXXVII. ACTS XVII. 24. 



understood the writings of their predecessors, we still may 
conclude that they were the most eminent heathens of their 
age for knowledge and learning. 

Having, as already noticed, met with the Apostle Paul in 
the forum, and having heard him broach opinions and doc- 
trines which were new and singular in their opinion, they 
conducted him to the Areopagus, as a convenient place for 
hearing him while giving at their request a fuller account of 
those subjects to which he had alluded in his conversation. 
Let us, then, remember that Paul's audience on this occasion 
was perhaps the most learned at that time in the world, — that 
Paul himself was a man of great talents and great learning ; 
besides being endowed with deep and extensive divine know- 
ledge and wonderful facility of utterance. Who would not 
wish to have been present in the Areopagus, — to have heard 
the discourse of the Apostle, and to have traced the marked 
impressions made on the countenances of the listening phi- 
losophers ? But though this be impossible, yet, happily, we 
can still read the discourse itself, which has been preserved by 
the sacred historian. 

I. Let us first, then, notice the doctrines contained in the 
discourse. 

II. Inquire why the Apostle selected those particular doc- 
trines and omitted others. 

III. Draw such inferences as naturally arise from the 
subject. 

1. The first doctrine asserted by the Apostle is that an 
unknown God, whom they worshipped, and to whom they had 
dedicated an altar, was the Creator and Sovereign of heaven 
and earth. This includes 4wo things; first, that God made 
the world ; and, secondly, that he governs it by his Providence. 
The doctrine that God made the world was in opposition to 
the opinions that generally prevailed. Some taught that the 
world had no beginning, but had continued from eternity in 
its present state, Others that it was formed by chance. Yet, 
what was very inconsistent, the common opinion was that 



Paul's address to the philosophers. 283 

their gods had a beginning. But it is evident that a being 
who had a beginning could not be a god in our sense of the 
word. The Apostle taught a much more satisfactory and en- 
lightening doctrine — that the world had a beginning, which 
it received from God who had no beginning. Consequently 
God always existed and must from necessity be eternal. 

2. He also affirmed that God is the Lord or Sovereign of 
heaven and earth. This was in direct opposition to the Epi- 
cureans, who denied a Providence that rules the world or 
takes any concern in the affairs of men. This is an impor- 
tant fact, and closely connected with the character of God as 
Creator. For it is agreeable to wisdom and goodness that 
what he was graciously pleased to bring into existence, he 
will also deign to superintend and to regulate by his Provi- 
dence. 

3. Another fundamental truth which the Apostle thought 
proper to introduce on this occasion was, that the presence of 
God cannot be confined to buildings reared by the hands of 
man. This doctrine most naturally and beautifully arises 
from the first doctrine mentioned. For it is evident that the 
Being who created the heavens and the earth, and who con- 
tinues to exercise his government of wisdom and power over 
them, must be present wherever he acts; and as he acts every- 
where, it follows that he is omnipresent as well as almighty. 

4. l< Neither is worshipped by men's hands as if he needed 
any thing, seeing he giveth to all life and breath and all 
things." That is, God does not stand in need of the services 
or gifts of men. The heathens erected magnificent temples 
to their gods, imagining that, like men, they were delighted to 
dwell in splendid edifices. They offered sacrifices, evidently 
with the belief that their gods were pleased to feast upon 
them ; and they burned incense, supposing that they would 
be regaled with its perfumes. Even the Jews themselves 
seem to have been infected with these opinions, as appears 
from what is said in the 50th Psalm, where God is represented 
as saying, — "If I were hungry I would not tell thee ; for the 
world is mine and the fulness thereof." Thus the Apostle 
argues, — It is impossible for man to confer any favour on the 



284 



LECTURE XXXVII. ACTS XVII. 24. 



Almighty, since man has nothing except what he received 
from God. Consequently it is evident that God is an inde- 
pendent being, and the giver of all the blessings we enjoy. 

5. " God has formed of one blood all nations of men for to 
dwell on all the face of the earth, and hath determined the 
times before appointed, and the bounds of their habitation." 
Here the Apostle states an important fact, which would 
astonish the philosophers ; that all nations and families and 
individuals were descended from one pair, that all were ori- 
ginally created by him, and that he intended that these nations 
should continue to spread till the surface of the earth should 
be replenished with inhabitants. It is obvious that whatever 
part of the earth is fitted for the subsistence of man was de- 
signed for his habitation. And it is also evident that God did 
not intend that mankind should be united into one body ; for 
in that case the earth would not have been divided and sub- 
divided by natural boundaries. But we see that the earth is 
divided by seas and mountains and rivers, and contains many 
islands ; so that while some regions being expanded into 
immense plains were naturally formed into large empires, 
others were divided among small communities. This ar- 
rangement and distribution has been found highly favour- 
able to improvement. A little observation would enable us 
to discover that the earliest progress was made by a single 
nation, as Chaldea and Egypt, or by small states like those 
of Greece. Palestine, where revelations were imparted and 
preserved for 1500 years, was a small state, bounded on one 
side by the sea, and by deserts on at least two other sides, 
and therefore in a great measure separated from all other 
countries. 

6. The Apostle next intimates that the world was so formed 
and governed, that it is easy for man to discover the presence 
and agency of God in every thing around us. This may be 
easily shewed. For though we do not see God, we see his 
operations constantly going on. We do not see our own 
souls; yet we know we possess the power of thinking and 
reasoning. We do not see the souls of our fellow- creatures ; 
yet from their words and actions we conclude that they have 



PATJl/s ADDRESS TO THE PHILOSOPHERS. 



285 



understanding to form plans for the attainment of ends ; that 
they approve of some actions and disapprove of others • and 
we know that actions are proofs of previous intention and 
deliberation. In the same manner we ascertain that the 
changes which we observe in the appearance of the sun and 
moon are effects of a plan of wisdom by which God is pleased 
to act, and therefore his presence and agency may be easily 
discerned in the changes which pass every day before our eyes. 

7. That being the offspring of God, we should not represent 
him by images of gold, silver or stone. The argument of the 
Apostle is, that as man is the offspring of God, he must in 
some respects resemble his parent. Now it is only the invi- 
sible,, the spiritual part of man, that bears any similitude to 
his Maker. But as it would be absurd to attempt to make 
any representation of the soul of man by gold, or wood, or 
stone, it would be yet much more foolish to represent the 
Supreme Being, who is spiritual, invisible and omnipresent, 
by mere inanimate matter. Consequently, idolatry is absurd 
as well as criminal. 

8. The Apostle next answers the question which might 
natiirally occur to his hearers : How came it to pass that so 
great a Being never made himself known ? The Apostle de- 
clares, that during the long period of ignorance and idolatry 
God had not interfered in a supernatural manner, by giving a 
revelation to the nations, or by inflicting declared punishment 
upon them. But the period of forbearance was elapsed; the 
Creator and Governor of mankind now commanded all, with- 
out distinction, to repent and reform. For this was closely 
connected with another doctrine which he was ordered to 
publish, — that God had appointed a day of judgment, when 
a great personage should preside, and that this appointment 
was confirmed by the extraordinary fact, that he had been 
raised from the dead, or, after death, was restored to life. 
Such were the subjects contained in the discourse which the 
Apostle addressed to the philosophers of Athens. 

II. We are next to inquire why he selected these particular 
doctrines, and omitted others. 



286 



LECTURE XXXVII. ACTS XVII. 24. 



1. The reasons why the Apostle selected these particular 
doctrines are evident. They were the elementary and essen- 
tial doctrines of religion, which required to be first known. 
But the philosophers hitherto were ignorant of them, or had 
not sufficiently attended to them. Yet they are essential • for 
they respect the unity and supremacy of the true God — that 
he is the Creator and Governor of heaven and earth — that he 
is omnipresent and independent, and not to be represented by 
images ; and, as he regulates every thing, his almighty power, 
perfect wisdom and unbounded goodness, are plainly exhibited 
to all men of observation, and lastly, may be discovered from 
his works. These doctrines, presented by the Apostle, if 
once admitted, would have overturned all the erroneous 
opinions of the philosophers, and prepared them for the 
reception of Christianity. For just notions of God are ne- 
cessary to enable men to perceive the truth of the Christian 
religion when it is examined, and to preserve it in purity after 
it is received. 

2. It is remarkable that the Apostle omits all the doctrines 
of the Christian religion except three, — the resurrection of 
J esus, a future judgment, and universal reformation. If we 
ask the reason of the omission, the reply must be, that the 
philosophers would not have listened to them, nor understood 
them, nor profited by them till more particularly explained. 
His whole object was to promote the knowledge, improvement 
and happiness of man. He therefore selected those parts of 
Christianity which were plain, practical, and calculated to 
produce a powerful and beneficial effect. 

III. We come, lastly, to mention the inferences which we 
may fairly draw from this subject. 

1. We learn that Paul was versed in Greek literature, or 
at least that he was acquainted with the writings of some of 
the Greek poets. He here quotes a passage from Aratus, who 
was a native of Cilicia, the province in which the Apostle was 
born. Aratus wrote a poem on the celestial bodies, from 
which the quotation by the Apostle is taken : " For we are 
his offspring," meaning the offspring of the Deity. This 



PAUL 3 3 ADDRESS TO THE PHILOSOPHERS. 



287 



poem was so much admired by the Roman orator Cicero, 
that he translated it into Latin. The Apostle quotes from 
Epimenides, another Greek poet, in his epistle to Titus. 
These two cases are sufficient to show that Paul was not un- 
acquainted with Grecian literature. But he never made any 
parade of it, and never introduced it except to serve a useful 
purpose, as when it supplied a fact, or an argument, or illus- 
tration, which he knew was fitted to produce the best effects 
upon his hearers. 

2. We conclude, also, that a knowledge of the unity and 
perfections of God ought with propriety to precede a know- 
ledge of most of the peculiar doctrines of Christianity. We 
are assured that this knowledge was imparted to the Jews in 
the law of Moses, and was of mighty importance. It was 
closely connected with obedience to the law of God, and was 
sufficient to enable the Jews to cultivate those habits of piety 
and righteousness which correspond with a state of probation. 
It is to be feared that sufficient attention is not given to this 
subject by Christians, because they often permit themselves 
to cherish false and dangerous opinions respecting God, 
incautiously, perhaps insensibly, ascribing to him actions 
which, if done by men, would be imputed to partiality, love 
of power, and revenge. 

3. We see that men of learning have prejudices, founded 
on pride and vanity, which may disqualify them from per- 
ceiving the plain and important truths of Christianity. The 
philosophers seem to have listened with great patience to all 
that the Apostle said respecting God. But when they heard 
of the resurrection of the dead (v. 32), which was a doctrine 
entirely new, and very different from their speculations, some 
of them mocked, and others said, " We will hear thee again 
of this matter." They seem, in fact, to have interrupted the 
Apostle, and to have left him abruptly in a scoffing humour. 
Lastly, we observe, that he seems to have been less successful 
at Athens than in any other city which he had visited ; for 
only a very few became converts to Christianity. 



LECTURE XXXVIII, 

PAUL AT CORINTH. 
Acts xviii. 1-17. 



Contents : — Truth, not tested by ridicule, nor Christianity condemned on 
account of its unadorned simplicity — Corinth, raised from its ashes by 
Julius Csesar, became distinguished for wealth, showy literature, and 
licentiousness— Paul meets Aquila and Priscilla, banished from Rome as 
Jews— Strange account given by Suetonius of Christianity — Aquila and 
Priscilla tentmakers, as Paul was— A frequent profession, much in de- 
mand—Paul discourses in the synagogue on the fundamental doctrine of 
Christianity— The Jews oppose him so violently that he abandons them, 
and devotes himself to the Gentiles — So successful that he remains a 
year and a half — The Jews accuse Paul before Gallio, the Roman pro- 
consul, who rejects their complaints — Inferences. 

The Apostle and his doctrines were treated with haughty 
contempt and ridicule by the philosophers of Athens. These 
men seem to have adopted the maxim that ridicule is the test 
of truth, or that nothing can be true which is liable to suffer 
from ridicule. No maxim, however, can have a weaker 
foundation. For truth may be rendered apparently ridicu- 
lous by misrepresentation, or, in other words, by clothing it 
in falsehood. These philosophers were divided into a variety 
of sects, who loved disputation and victory more than truth, 
indulged in ingenious speculations, elegant composition, and 
oratorical tones and gestures, as the highest and most digni- 
fied pursuits. The new facts, told in a plain manner by the 
Apostle Paul, they could not comprehend. They listened, 
indeed, with apparent patience, while he spoke of the unknown 
God, because they were familiar with disquisitions respecting 



PAUL AT CORINTH. 



289 



their gods. But when he repeated the topics to which he had 
previously alluded, and especially the extraordinary fact that 
the person of whom he had spoken had, after death, been 
restored to life, they would hear him no longer. Because he 
addressed them in an unaffected manner, without the studied 
language and tones of their orators, they called him a babbler; 
and when he talked of truths of which they had never pre- 
viously heard they derided him. Their narrow minds, buoyed 
up by the little that they knew, could not admit at once the 
extraordinary realities of the Christian religion. The Apostle, 
sensible of the difficulty of overcoming the pride of human 
wisdom, left Athens and repaired to Corinth, another Grecian 
city, about sixty miles distant. 

Corinth was situated between two seas, on a narrow neck 
of land called the Isthmus of Corinth, which was about five 
miles broad. This city had been taken and burned by the 
Romans, about 146 years before the birth of Christ; and 
after lying 100 years in ruins, it was rebuilt by the order of 
Julius Csesar, and peopled chiefly by a Roman colony, but 
with a great mixture of Greeks. Being, from its situation, 
remarkably well suited for commerce, it soon grew populous 
and wealthy; and when Paul visited it, it had become the 
chief town of Achaia, which seems to have comprehended the 
whole of Greece, and to have formed a Roman province. 

There were two great obstacles to the conversion of the 
Corinthians. The first was the value they put upon human 
learning ; and the second, the great corruption of morals that 
prevailed among them. 

1. Though Corinth was rebuilt by a colony of Romans, yet, 
as the situation was favourable for trade, and as wealth fol- 
lowed trade, it furnished a desirable invitation to the Grecian 
philosophers and orators to establish their schools there. The 
Apostle was prepared to expect hostility from these persons j 
for he could not forget the reception he had got from the 
same class at Athens. Accordingly, in his first epistle to the 
Corinthians, he acknowledges, that when he began to preach 
Christianity at Corinth he was oppressed with fear and 
anxiety, because he was sensible that he neither possessed 

VOL. I. XT 



290 



LECTURE XXXVIII. — ACTS XVIII. 1-17. 



the qualifications they were taught to admire, nor was he 
disposed to descant on subjects which were likely to interest 
them. " For he came not with excellency of speech nor of 
wisdom that is, he came not with polished language or 
refined sentiments ; but in a plain style, to instruct them con- 
cerning J esus the Messiah, the same who was crucified. This 
subject he knew well the Greeks considered as foolishness. 
But during his agitation his courage was revived by a vision 
of the Lord Jesus Christ in person. 

2. A second powerful obstacle presented itself against the 
successful introduction of the Christian religion at Corinth. 
That was the extreme licentiousness and corruption of morals. 
The question whether pride of learning or profligacy of 
morals be more unfavourable to the reception of the Christian 
religion, was resolved by our Saviour, when he said to the 
Pharisees that publicans and harlots went into the kingdom 
of God before them. The truth of that saying was illustrated 
on this occasion ; for the Apostle was more successful at 
Corinth among a mixed population, though much corrupted, 
than among the philosophers of Athens. This would lead to 
the probable inference, that the converts at Corinth consisted 
of the unlearned, and of Eomans rather than Greeks. For it 
is evident the Romans had not the same prejudices as the 
learned Greeks, and were more easily rendered sound Chris- 
tians. Thus we know the Philippians, who were Eomans, 
though at first extremely hostile to Paul and Silas, soon re- 
lented, and afterwards formed one of the purest and most 
respectable churches of those which had been founded by the 
Apostle. 

It was the uniform practice of the Apostle Paul, as we have 
frequently observed, when he arrived in any city, first to visit 
his own countrymen, to attend their synagogues, and to lay 
before them the grand truths which he was commissioned to 
publish. At Corinth he met with Aquila, a native of Pontus 
in Asia, on the southern shore of the Black Sea. It appears 
that Aquila, with his wife Priscilla, had lately come from 
Italy. The reason given is, that Claudius Caesar, the Roman 
Emperor, had commanded all Jews to depart from Rome ; in 



PAUL AT CORINTH. 



291 



other words, he had issued an edict by which they were 
banished from that city. This is an important fact, because 
it enables us, by appealing to history, to ascertain the date of 
the transactions related in this part of the Acts of the Apostles. 
Now we are assured that this edict was issued in the eleventh 
year of the reign of Claudius, or in the fifty-first year of the 
Christian era. 

The reason of this sentence of expulsion is not mentioned 
by the sacred writer, but is alluded to by Suetonius, the 
Roman historian, who betrays strange ignorance of the 
Christian religion, and of its great founder. He says, that 
the Jews were banished from Rome because they were con- 
stantly raising disturbances at the instigation of one Chrestus. 
Hence it appears, that this historian was so ignorant as to 
suppose that Jesus Christ was actually at Rome in a.d. 51, 
and was the author of those disturbances. The true account 
of the matter, however, it is not difficult to discover. From 
hatred to Christ and his religion the Jews had made insur- 
rections at Rome, as well as at other places, against the 
Christians. But the Roman Emperor confounded the Jews 
and Christians, and banished them both at the same time. 

In the 3rd verse we are told that Paul, as well as Aquila 
and Priscilla, were tent-makers. But it is understood to have 
been customary among the Jews for persons of education to 
learn some handicraft. This might be peculiarly necessary 
for the Jews of the dispersion, and especially for such as were 
accustomed, as the Apostle was, to travel frequently from one 
place to another. It was an employment, too, for which 
there must have been frequent demand. We shall see reasons 
for this, when we recollect that the male Jews scattered 
through the great towns of the Roman Empire were enjoined 
to visit Jerusalem thrice every year. They must have shel- 
tered themselves in tents on their journey during the night ; 
and even while sojourning at Jerusalem during the great 
festivals, tents must have been necessary, for it was not pos- 
sible that the multitudes of strangers which then assembled 
in that city could find sufficient accommodation in the 
houses of the inhabitants. 

u 2 



292 



LECTURE XXXVI II. —ACTS XVIIT. 1-17. 



It may be proper to observe, that in some places the 
Apostle supported himself by his own hands, and in other 
places he accepted the aid of the converts. He had good 
reasons for this distinction. Among the Greeks the philo- 
sophers and orators never taught gratuitously, but were in 
the practice of receiving high fees from their disciples. It was 
a great object with the Apostle not to be confounded with 
the philosophers. On the other hand, he cheerfully and 
gratefully accepted the assistance of the Philippians, who 
were a Roman colony, and contained few or no Greeks 
among them. 

At Corinth, Paul attended the synagogue every sabbath, as 
was his custom in other places. The great subject of his 
discourses there, we are told, was to prove that Jesus was the 
Messiah, the fundamental doctrine which he constantly 
urged upon the Jews and proselytes who frequented the syna- 
gogue. This doctrine was, however, as offensive to the Jews 
of Corinth as to those of the same religion in other places. 
They could not bear the idea of acknowledging a Messiah 
who had submitted to the ignominious death of crucifixion. 
Yet in opposition to their violent prejudices the Apostle 
thought it his duty to dwell on the objectionable doctrine ; 
for in his first epistle to the Corinthians he declares that he 
determined not to make anything known among them, a save 
Jesus Christ and him crucified;" or, in plainer and more 
precise words, Jesus the Messiah, "even him who was 
crucified." 

This firm and courageous conduct of the Apostle exas- 
perated the Jews, who not only contradicted him, but 
blasphemed, that is slandered % for the word blaspheme here 
does not refer to the Deity. In what the slander consisted 
we are not told ; but in other cases where it is mentioned 
they represented the Christians as teaching that Jesus was 
the rightful king of the Jews in opposition to the Roman 
Emperor. Consequently, the Christians were accused of 
inculcating treason and sedition. Indeed the Apostle Paul 
in his epistle to the Philippians accuses the J ews of preaching 
the Messiah from envy and revenge; that is, excited by 



PAUL AT CORINTH. 



293 



envy on account of Paul's success, and influenced by revenge 
at the same time, wished that he should be punished by the 
Romans as guilty of sedition for urging obedience to another 
sovereign. 

The Jews at Corinth thus exhibiting their obstinacy in 
unbelief, the Apostle despaired of success ; yet, indignant at 
their infatuation, he had recourse to an emblematic action in 
order to express his regret and disapprobation more forcibly. 
He shook his mantle, as if the very dust which it had collected 
was polluted by their presence, adding " Your blood be upon 
your own head, I am clear from it. Henceforth I will go to 
the Gentiles/' From that time the Apostle abandoned the 
Corinthian Jews to their prejudices and passions. 

Henceforth he devoted himself with indefatigable diligence 
to the conversion of the Gentiles. It is not improbable that 
the Apostle had upon this occasion been so much disgusted 
with the obstinate infidelity of his countrymen that he was 
on the brink of despair. But extraordinary means were em- 
ployed to cheer and support him ; and we may be sure that 
when divine interposition was employed it must have been 
wise and necessary. The Lord Jesus appeared to him in the 
night and said : " Be not afraid, but speak and hold not thy 
peace. For I am with thee, and no man shall set on thee to 
hurt thee ; for I have much people in this city/' This 
encouragement induced the Apostle to remain, and accord- 
ingly we are told he continued in Corinth for a year and six 
months. 

Among the Jews the Apostle appears to have been very 
unsuccessful. The only Jewish converts mentioned are 
Crispus, the ruler of the synagogue, and his family; for Justus 
must have been a proselyte from the circumstance added 
that he worshipped God. His success lay chiefly among the 
heathen inhabitants ; for it is said that many of the Corin- 
thians listeued to him, believed, and were baptized. When 
it is said the heathens believed, we have only, in order to 
understand the expression, to consider what were the first 
doctrines communicated by the Apostle on similar occasions 
to the Gentiles. We find it to have been the resurrection of 



294 LECTURE XXXVIII. — ACTS XVIII. 1-17. 

Christ. Hence the remarkable declaration of the same 
Apostle in his epistle to the Romans : " If thou shalt confess 
with thy mouth the Lord Jesus, and shalt believe in thine 
heart that God raised him from the dead, thou shalt be 
saved/' the word saved here, as in many other passages, 
signifying that past sins were forgiven. 

During the residence of the Apostle at Corinth, Gallio was 
appointed pro-consul or governor of the province of Achaia, 
and he took up his abode at Corinth. Gallio was elder brother 
of Seneca, the philosopher, who was tutor to Nero, the sixth 
Roman emperor. He is described as distinguished by an 
amiable temper and humane disposition. This was the judge 
before whom Paul was accused by the unbelieving Jews, " of 
attempting to persuade them to worship God contrary to the 
law." This was a gross misrepresentation ; but when prejudice 
and malevolence guide men, truth and honesty are laid aside. 

When the Jews had made their charge against Paul, he 
immediately rose to defend himself. But Gallio, evidently 
penetrating the motives of the Jews, and sensible that their 
accusation, even if admitted, implied no crime against the 
Roman law, stopped Paul when beginning to address him., 
and said to the accusers that if they had impeached the 
Apostle of injustice or any other enormous crime forbidden 
by the Roman law, then it would have been his duty to hear 
it. But if it respected words and names and questions con- 
cerning the law of Moses, he desired them to settle their 
disputes among themselves, which the Roman government 
permitted them to do ; for he declared he would not act as a 
judge in such matters. Accordingly he dismissed them from 
the court. But the Greeks were so provoked at the Jews for 
their harsh behaviour to Paul, that they seized Sosthenes, 
whom they probably considered as the ringleader among his 
enemies, and beat him in the presence of the judge. Still 
Gallio did not interfere. We are therefore led to conclude 
that he was so much gratified with the justice of the severe 
treatment of the Jews on this occasion, that he overlooked 
the disrespect shown to himself and to the seat of justice. 

1. From this passage we may see, that Christianity is so 



PAUL AT CORINTH. 



295 



far from throwing disgrace on honest industry, that it presents 
it to us in the most respectable form. We must not forget 
that our Saviour is represented as the reputed son of a car- 
penter. Several of the Apostles were fishermen. And here we 
find that Paul, a man of distinguished abilities and learning, 
employed himself as a tentniaker, and occasionally supported 
himself by his personal labour. 

2. We observe that the individuals who were most dis- 
posed to embrace Christianity were men of honest and 
candid minds, persons who loved truth and could see 
the value of strong evidence, and who were disposed to do 
their duty according to the extent of their knowledge. So it 
is in the present day. For no man who has examined with- 
out prejudice the nature and excellence and evidence of 
Christianity can doubt its truth, and whoever believes it, and 
endeavours to act according to his honest belief, cannot be 
a very defective character. 

3. It is evident then that when men are influenced by evil 
passions against others, their statements are not to be relied 
on. Passion not only prevents them from seeing truth, but 
disposes them to misrepresent it. Whenever we are sure that 
falsehood is spoken knowingly by any person, we may conclude 
without hesitation, that it is done for the purpose of decep- 
tion, either to conceal faults already committed, or to lull 
the attention to faults which are still in agitation. There is 
not a nobler principle in the mind than a generous unbending 
love of truth. It banishes lying, and falsehood, and deceit, 
and slander, and misrepresentation ; and would therefore of 
itself preserve us from ever doing any action which we should 
be ashamed to acknowledge. A stern love of truth, therefore, is 
one of the most important safeguards against sin and vice 
of every kind. How great is the character that never stoops 
to falsehood or equivocation ! Respect for truth ought to be 
instilled into the minds of the young with the most anxious 
care ; for while it is preserved and continues to influence the 
character, the most sanguine hopes of high excellence may 
be cherished ; but nothing great, nothing amiable, nothing 
useful, ever was or ever can be associated -with falsehood. 



LECTURE XXXIX. 

PAUl/s FOURTH VISIT TO JERUSALEM. 
Acts xviii. 18-28. 



Contents. — Paul continued at Corinth, for a long period and was very- 
successful — Leaves Corinth, sails for Syria, calling at Ephesus, where 
he is well received, but hastens to Jerusalem — His fourth visit to that 
city private and short — Removes to Antioch — Afterwards revisits the 
congregations he had previously formed in Phrygia and Galatia — The 
Galatians descended from Gauls who had emigated from France— Great 
distances travelled by Paul — Apollos, a native of Alexandria, eloquent 
and learned in the Scriptures, visits Ephesus— Argued strenuously in 
favour of John the Baptist, of whom he was a follower — Aquila and 
Priscilla instruct him in the Christian religion — He removes to Achaia, 
where he converts many Jews. 

The tumult which had been excited at Corinth against Paul 
seems to have subsided when the Jews found that Gallio, the 
Roman pro-consul, would not hear their charges against the 
Apostle, nor even interfere to protect them from the assaults 
of the Gentiles. The consequence was, that Paul was per- 
mitted to remain at Corinth undisturbed by the violence of 
the Jews. In the 11th verse it is said that he continued a 
year and six months teaching the word of God at Corinth ; 
and in the 18th verse, that after the accusation brought 
against him " he tarried yet a good while." It has therefore 
been the opinion of some, that the eighteen months first 
mentioned comprehended the whole period of Paul's residence 
at Corinth, including his stay after the disturbance. But the 
language employed in the eighteenth verse implies that the 



paul's fourth visit to Jerusalem. 



good ivhile was additional to tlie eighteen months referred 
to before, though we cannot determine whether it consisted 
of many weeks or several months. We have, however, reason 
to conclude that the Apostle had been very successful among 
the inhabitants of Corinth ; for nothing but success could 
have induced him to remain longer. We may observe too, 
that Corinth is almost the only place he had hitherto visited, 
from which he was not expelled by violence. And we may 
add, that thus also was fulfilled the promise which the Lord 
Jesus had given him, that no man should do him any hurt in 
the city of Corinth. 

Having then remained at Corinth long enough to establish 
a considerable church or society of Christians, he at length 
took leave of the brethren, as the converts were called, and 
sailed, in company with Aquila and Priscilla, to the coast of 
Syria. Having occasion to pass Ephesus on his voyage, he 
landed there ; and, as was his miiform custom, he repaired to 
the synagogue, and argued with the Jews. It is not said 
on what subject he reasoned; but as the required information 
had been already so often given, it was unnecessary to repeat 
it here ; for even the least attentive reader must know, that his 
first and great object with the Jews was to convince them 
that Jesus was the Messiah, the Son of God. It would be 
well if Christians of modern times would imitate the 
Apostle, and confine themselves at first in their intercourse 
with the Jews to prove from prophecy this primary doctrine. 
On the occasion mentioned here, the Jews were so much 
delighted with his instructions and arguments, that they were 
anxious to detain him. But he bade them farewell, saying, 
" I must by all means keep this feast that cometh in J eru- 
saleni." But I will return to you if God will. 

It is evident that some urgent motive must have influenced 
the mind of the Apostle on this occasion. For he refused 
to remain at Ephesus, where he had met with a more cor- 
dial reception than was his usual good fortune, and then 
departed for Jerusalem, where he knew it would be dangerous 
for him to appear openly. What, then, it may be asked, could 
induce him to go to Jerusalem ? Nothing, we may be sure, 



298 



LECTURE XXXIX. ACTS XVIII. 18-28. 



except some benevolent motive, some anxious desire to benefit 
his countrymen. 

He knew that at the approaching festival multitudes of 
Jews would assemble from all quarters of the Roman Empire, 
as well as the inhabitants of Palestine. There cannot be a 
doubt, that Paul was so deeply impressed with faith in the 
divine origin of the Christian religion, and with a vivid recol- 
lection of the extraordinary manner in which he himself 
had been converted, that he thought if he had a fair oppor- 
tunity of detailing the plain but extraordinary facts, that all 
the honest and candid part of his countrymen would be con- 
vinced and satisfied. For he certainly had a sincere desire 
to communicate the blessings of the Gospel to them. This 
sentiment he has expressed in the strongest terms in his 
epistle to the Romans, ix. 1-3. C( I say the truth in Christ, 
I lie not, my conscience also bearing me witness in the Holy 
Ghost, that I have great heaviness and continual sorrow in 
my heart. For I could wish that myself were accursed from 
Christ, or rather devoted to death for the sake of Christ, 
for my brethren, my kinsmen according to the flesh." We 
cannot be wrong, then, in ascribing the anxiety of Paul 
to visit Jerusalem, to his ardent desire of enlightening and 
converting and improving his countrymen. 

We know well that the Jews had contracted a strong pre- 
judice and violent animosity against Paul. Yet he frankly 
and honestly declared that he was always disposed in every- 
thing innocent to accommodate himself to all men. To 
benefit the Jews, therefore, he resolved not only to attend the 
approaching festival at Jerusalem, but, to show them that he 
did not consider it unlawful to observe the subordinate parts 
of the ceremonial law, he made a vow and shaved his head in 
consequence. This action he might expect would tend to 
quash the malicious rumour that he was an alien from the 
law of Moses. 

In noticing the indefatigable labours of the Apostle Paul, 
we would shortly recapitulate the places he visited in his way. 
From Cenchrea, the port of Corinth, he sailed to Ephesus, a 
distance of 250 or 300 miles. From Ephesus he went to 



Paul's fourth visit to Jerusalem. 



299 



Cesarea, a seaport of Palestine, and about 600 miles farther 
distant. From Cesarea lie travelled by land to Jerusalem. 
This was the fourth visit which the Apostle had made to 
Jerusalem after he became a Christian. His first journey is 
mentioned in the 9th chapter and 26th verse. His second 
(xi. 30, and xii. 25) when he carried pecuniary relief during 
the famine in Claudius Caesar's reign. The third, in ch. xv. 4, 
when he attended the council at Jerusalem which settled the 
question how far the Gentile converts were required to con- 
form to the law of Moses. It is remarkable that on the 
fourth visit here referred to nothing is related of the Apostle's 
transactions at Jerusalem, nor of his reception there. It is 
not even said that he appeared in public, or that he was pre- 
sent during the celebration of the festival which he was so 
anxious to attend. We are told only that he saluted the 
church, in verse 22 of this chapter, consequently, his visit 
was private and short ; nor does it appear that he attempted 
any of the objects on which he had set his heart, nor is any 
reason anven whv he left it so soon. This conduct of the 
Apostle, so different from what we should have expected, is 
not explained by the sacred historian. From Jerusalem he 
went to Antioch, a journey of 300 miles. 

We are next informed that " the Apostle, after spending 
some time at Antioch, went over all the countries of Galatia 
and Phrygia in order, strengthening all the disciples/'' 
Since it is said that he strengthened all the disciples in those 
two provinces, it follows that he visited all the churches. 
Besides, the word translated in order means particularly or 
individually. It was not the first time that he visited the 
churches, for he had formerly gone to strengthen them ; 
that is, to impart additional knowledge, to confirm their faith, 
and to urge and encourage them to perseverance. Thus it is 
distinctly mentioned in the 14th chapter that Paul and 
Barnabas had formerly, or about three years before, passed 
through Phrygia in the region of Galatia. But even that 
particular journey does not seem to have been the first made 
by Paul to those countries, for in his Epistle to the Galatians 
he speaks of himself as the person who had first communicated 



300 



LECTURE XXXIX.— ACTS XVIII. 18-28. 



Christianity to thein. Now, we are sure that if he had 
received the assistance of Barnabas, or any other person 
whatever, he would promptly and frankly have acknowledged 
it. Besides we know it was a rule of the Apostle never to 
build on the foundation laid by another. Respecting the 
time, then, when Christianity was introduced into Phrygia 
and Galatia, we have no certain information. 

Galatia here mentioned was an extensive province of 
Asia. The history of the inhabitants is remarkable. About 
276 years before the birth of Christ, the Gauls, who then 
inhabited the country now called France, finding that their 
numbers were so great that they could not procure the neces- 
sary supplies of food, sent out an immense host in quest of 
other settlements. They proceeded to the river Danube, when 
they divided into three armies. One advanced to the straits of 
Constantinople, and crossed them, and having given powerful 
assistance to the king of Bithynia, they were allowed by him 
to settle in that province of his dominions afterwards called 
Gallo-Grecia or Galatia. These descendants of the ancient 
Gauls lived in a great measure as a distinct people from the 
surrounding tribes or nations, and continued to use their 
original language for six hundred years. In his epistle to 
the churches of Galatia the Apostle mentions that they had 
received him with the highest respect, as if he had been an 
angel * of God, and testified the utmost delight and gratitude 
for the knowledge which he gave to them. Here we are in- 
duced to repeat the striking fact that the gospel met with a 
better reception from the Philippians and Galatians than it 
did in any of the cities inhabited by Greeks. 

In this chapter we have several instances of the frequent 
voyages and laborious journeys which the Apostle made for 
the purpose of propagating the gospel, or of confirming and 
establishing it where it had been already planted. The 
voyage from Corinth by Ephesus to J erusalem could not be 
less than eight to nine hundred miles, and his' journey from 
Jerusalem to Ephesus by Antioch, Galatia and Phrygia, 



* Gal. iv. 14. 



PAULAS FOURTH VISIT TO JERUSALEM. 301 

must have amounted to eleven or twelve hundred miles more. 
From these instances you may form some idea of the ardour, 
activity and fortitude, of this great Apostle. 

The sacred historian here leaves for a little the transactions 
of the Apostle Paul to give an account of an eminent person. 
Soon after the departure of Paul from Ephesus, a Jew named 
Apollos arrived in that city. He was a native of Alexandria, 
at that time the metropolis of Egypt. He was possessed of 
great talents and learning, and distinguished by his eloquence 
and superior knowledge of the Scriptures of the Old Testa- 
ment. He was also instructed in the way of the Lord as 
fully and correctly as one could be whose knowledge was 
confined to what had been taught by John the Baptist ; and 
being also of an ardent and energetic temper, he taught with 
effect the doctrines of John, The way of the Lord is a phrase 
employed by the Baptist and borrowed from the prophets. 
Thus " prepare the way of the Lord." We have, therefore, 
only to consider what preparation was required for the first 
coming of the Messiah. Now, we know that John required 
repentance or reformation of all his disciples, and that he pro- 
mised forgiveness of sins to those who repented and believed 
" in him who was to come," and were in consequence baptized. 
Thus John the Baptist taught the Jews to believe in a Mes- 
siah who was immediately to appear. 

Between twenty and thirty years had then elapsed after the 
ascension of Jesus ; and a year or two more from the death of 
John the Baptist. Yet here we find a man of great abilities and 
learning, a sincere disciple of John, travelling apparently for 
the purpose of disseminating his doctrines, and entirely igno- 
rant of the arrival of J esus Christ in Palestine, of his miracles, 
death, resurrection, and ascension, and of all that had been 
done by his Apostles and followers after he himself had gone 
to heaven. There is only one way of resolving this difficulty, 
and it consists in believing that Apollos had resided in some 
part of the world which the glad tidings of salvation had 
never reached. Whether that place was Alexandria, the place 
of his birth, we are not informed. But it is remarkable the 
mission of John the Baptist should have been well known at 



302 LECTURE XXXIX. — ACTS XVIII. 18-28. 

Alexandria, and his doctrines taught so long after his death ; 
while it is not said that any rumours had spread concerning 
one who was greater than the Baptist. 

It appears that Apollos had arrived at Ephesus imme- 
diately after the departure of the Apostle. Firmly believing 
the truth of the doctrines taught by the Baptist, and con- 
vinced of their high importance, he was delighted to impart 
them to others. For that purpose he frequented the syna- 
gogue, where he boldly enforced them. Fortunately Aquila 
and Priscilla were among his hearers : they accordingly com- 
municated to him the joyful information that the Messiah, 
whom John announced, had actually come in his own person 
and fulfilled all the prophecies that respected him. It is said 
that they expounded the way of God more perfectly. This 
phrase may denote either the way in which God is said to 
walk, or the way in which he requires man to walk. In the 
first meaning it comprehends the plans and operations of 
God ; in the second, it refers chiefly to the doctrines and 
precepts which he has taught to man. Being thus fully in- 
structed in the first principles of Christianity, he visited 
Greece, then called Achaia by the Romans, carrying with 
him letters of recommendation ; and it is added, he helped 
them much who had believed through grace, or through the 
evidence of the gifts of the Spirit. For it 'is not indeed ex- 
pressly declared that at that time he had been endowed with 
those gifts in his own person ; nothing more is said than that 
he mightily convinced the Jews, showing by the Scriptures 
that Jesus is the Messiah. 

1. From this passage we are led to observe, that great 
knowledge of the Scriptures was of infinite advantage, even 
when confined to the Old Testament. In particular it pre- 
pared Apollos to admit without hesitation the delightful 
truths of the Gospel. 

2. We may observe the unceasing ardour and indefatigable 
activity of the Apostle Paul, as well as his unwearied patience. 
In particular we may notice what fatigues he underwent, 
what exertions he made, what extensive voyages and journies 
he performed for spreading the glad tidings of salvation. 



LECTURE XL. 

PAUL AT EPHESUS. 
Acts xix. 1-20. 



Covtexts : — Apollo s, after his conversion, removed to Corinth — Paul, after 
visiting the inland province, returns to Ephesus, the chief town of Procon- 
sular Asia, and distinguished by the celebrated temple of Diana — Converts 
twelve disciples of John the Baptist, and confers the Holy Spirit on them 
— After three months relinquishes the synagogue, and betakes himself 
to give instructions in the school of Tyrannus — Continues thus employed 
for two years — So that from the great concourse of people he instructed, 
the knowledge of Christianity was spread to the extremities of the Pro- 
vince—Miracles ascribed to magic at Ephesus, supposed to be wrought 
by repeating a form of words — Magical books burned, cost fifty thousand 
pieces of silver. 

Apollos, after his conversion,, removed from Ephesus to 
Corinth, where his knowledge and eloquence and sound 
reasoning produced the happiest effects, though it is not said 
that he had been invested with any of the gifts of the Spirit, 
vet if Aquila had the power, we cannot doubt he imparted 
those gifts to Apollos. Meanwhile Paul was visiting the pro- 
vinces of Phrygia and Galatia. here called the upper coasts or 
regions ; because, being inland and distant frorn the sea, the 
country was more elevated. Having in this apostolical 
journey included every church or congregation of Christians 
which he had formerly converted, lie returned, according to 
his promise, to Ephesus, where he had lately met with a most 
friendly reception from the Jews, 

Ephesus was the chief city of the Roman province of Asia ; 
for the word Asia here, and in other parts of the Acts of the 
Apostles, is used in a limited acceptation. It comprehended 



304 



LECTURE XL. ACTS XIX. 1-20. 



Mysia, Lydia, and Caria, as well as the smaller districts of 
Ionia and Eolia. It extended along the western shore of 
the Egean Sea, now called the Archipelago, and contained 
the seven celebrated churches mentioned in the book of 
Revelation, to which the Apostle John wrote special epistles, 
at the dictation of our blessed Saviour, towards the conclusion 
of the first century, 

Ephesus was not only the residence of the 'Roman govern- 
ment which ruled the province, but it was a large and popu- 
lous city, to which multitudes resorted as a place of trade, as 
well as the seat of authority and justice. There heathen 
idolatry and superstition were exhibited in the most attrac- 
tive form. There stood the celebrated temple of Diana, 
which, on account of its elegance and splendour, was the 
object of general admiration. It was 425 feet long, 220 
broad, and adorned by 127 pillars of marble, seventy feet 
high. It was built by Ctesiphon, a distinguished architect ; 
was seven times set on fire, and twice burned to the ground. 
It was burned the first time on the same day that Socrates 
was put to death, 401 years before the birth of Christ, and 
the second time forty-five years after, in the same night on 
which Alexander the Great was born. Ephesus was also 
renowned as the supposed residence of the ideal art of magic, 
sorcery, or witchcraft ; so that the letters or written marks 
employed by pretended magicians were called " Ephesian 
characters." 

On the arrival of Paul at Ephesus on this occasion, he met 
with twelve persons, evidently J ews, whom he seems at first 
to have mistaken for Christians, for he asked them whether 
they had received the Holy Spirit since their conversion. 
They gave a very remarkable reply, — that they had not heard 
of the Holy Spirit. Upon which Paul questioned them fur- 
ther : " Into what then were ye baptized V They answered : 
u Into John's baptism." 

There are two phrases here that require explanation. To 
be baptized into John's baptism, and to be baptized into a 
name. Before baptism some belief was required and ex- 
pressed. John required men to believe in a future Messiah, 



PAUL AT EPHESUS. 



305 



who was speedily to come. And as his baptism is called the 
baptism of repentance for the remission of sins, he must have* 
demanded a profession of repentaDce, and given an assurance 
that the Messiah would forgive sins, or that sins would be 
forgiven through him. Thus, as the rite of baptism was 
accompanied with certain declarations, the word baptism was 
employed to include these. 'To be baptized into the baptism 
of John, then, is to acknowledge the divine mission of John, 
to believe the doctrines which he taught, and to obey the 
precepts which he enjoined. Now one of the declarations oi 
J ohn was, that the Messiah, who was speedily to come, would 
baptize with the Holy Ghost ; in other words, that an indi- 
vidual when baptized should receive the gifts of the Holy 
Spirit. 

Paul, then, having instructed them in the first principles 
of Christianity, or at least in what was deemed necessary 
previous to baptism, then baptized them into the name of the 
Lord Jesus. That is, they acknowledged that Jesus was the 
Messiah, and that he was already come ; and, consequently, 
they engaged to obey his precepts. Hence they are said to 
be.baptized into the name of the Lord Jesus, according to the 
original. 

Immediately after their baptism Paul laid his hands on 
them, and they received the Holy Ghost. It appears from 
the 8th chapter of this book, that when it was intended to 
convey this gift to any individual, it was customary for the 
bestower to place his hands on the person, and at the same 
time to pray. The prayer, no doubt, consisted of a solicitation 
to the Almighty that he would bestow some gift of the Spirit. 
This prayer was necessary for the information of all present, 
that the gift was not bestowed by the power of the Apostles, 
but was conferred directly by God in answer to the prayer 
that had been preferred. 

Xo sooner had Paul placed his hands on those twelve per- 
sons and prayed, than it appeared to all that they were 
invested with two of the gifts of the Spirit : for we are 
expressly told, f 'They spake with tongues and prophesied." 
The first of these gifts consisted in ability to speak one or 

VOL. I. X 



306 



LECTURE XL. —ACTS XIX. 1-20* 



more languages which they had never learned. From the 
enumeration of languages communicated on the day of 
Pentecost, we discover that there was a language or dialect 
peculiar to the Roman province of Asia or Proconsular Asia, 
also of Pontus, Phrygia and Galatia, extensive provinces in 
the neighbourhood, which must have had intercourse with 
Ephesus, and consequently would introduce their language 
there. The Greek and Latin languages must also have pre- 
vailed in that city ; the former being the general language of 
travellers, the latter of course employed by the Romans at 
their seat of government. It is not said that the twelve 
converts cdlild speak all these languages ; but it is probable 
that to some the knowledge of a single language was com- 
municated, and to others more than one, according to the 
peculiar objects for which each was destined. The gift of 
languages was a most remarkable endowment. By it they 
were enabled to know and understand and remember and 
apply a great many words, consisting of some thousands, which 
they could not speak before. And these we must suppose 
they were able to utter and pronounce so as to be fully 
understood by natives. 

But new languages would have been of little use unless 
new knowledge had been imparted at the same time. There- 
fore another gift was added, called the gift of prophecy. This 
did not consist merely or chiefly in foretelling future events, 
as the meaning which we attach to the word prophecy would 
lead us to suppose. The nature of the gift is distinctly ex- 
plained in the First Epistle to the Corinthians by the Apostle 
Paul, from which we learn that it consisted of an ability to 
express thoughts clothed in proper language, as suggested by 
inspiration, so as to convey instruction to the ignorant, 
exhortation to the inactive and careless, and consolation to 
the afflicted. Thus the gift of prophecy qualified men to speak 
what was proper on many important subjects. And the gift 
of languages being added, enabled them to address persons of 
different countries. 

After this event, which seems to have occurred soon after 
his arrival at Ephesus, he repaired to the Jewish synagogue, 



PAUL AT EPHESUS. 



307 



and for three months continued to argue with the J ews, and 
to instruct them respecting the reign of God. When it is 
said he disputed concerning the reign of God, we must under- 
stand that he pointed out and quoted the prophecies which 
foretold the time when the reign of God would commence, 
and those also which describe the character and office of 
Messiah, and the extraordinary events and circumstances 
accompanying his residence upon earth; that he answered 
all the objections of his countrymen, and that he proved, in 
the clearest and most satisfactory manner, the 'fulfilment of 
the ancient prophecies in Jesus Christ. Nor can we have any 
doubt that the Apostle employed all the address of which he 
was so great a master, in stating his arguments in such mild 
and conciliating terms as to guard against raising the in- 
veterate prejudices of the Jews against a spiritual Messiah, 
and especially a Messiah who was crucified. But notwith- 
standing the ardour of the Apostle, and the prudence and 
delicacy with which he would be careful to speak, many of 
the Jews remained obstinate and immovable. Like other 
adversaries who argue from a desire of victory rather than 
love of truth, they became angry when they were defeated, 
and indulged their spirit of revenge by speaking evil of that 
way before the multitude. The Christian religion, as every 
reader may observe, is called here, as well as in other pas- 
sages, the way of God, and sometimes the way — phrases which 
have been already explained. 

The Apostle after repeated attempts during three months 
to convert his countrymen, though with a success diminishing 
till it entirely failed, henceforth ceased his exertion^ and for- 
sook the synagogue. He separated the disciples, that is, 
he withdrew with those whom he had converted, and then 
established himself in an apartment where a teacher named 
Tyrannus was accustomed to keep a school. There he 
attended every day for two • years, instructing those who 
chose to resort to him, stating and proving the leading doc- 
trines of Christianity, hearing and answering the objections 
that were made by those who visited him. We are next told 
that the effect of this enlightening instruction was sufficient 

x2 



308 



LECTURE XL. — ACTS XIX. 1-20. 



to convey knowledge of the Christian religion, not only to 
every part of the city of Ephesus, but to the extremities of the 
extensive province of Proconsular Asia. It is evident, then, that 
many persons from different parts of the province, who had 
been attracted to Ephesus, either by the reputation of Paul 
or by their own affairs, had taken the opportunity of hearing 
him, and, being converted, they carried the gospel to many 
other places. He had formerly spread it in Pisidia, in Cilicia, 
in Phrygia and Galatia, and now he propagated it from these 
provinces to the sea, which he had at a former period passed 
over when he was called to Macedonia. 

While the evidence of prophecy, as addressed to the Jews, 
was convincing and satisfactoiy, we can scarcely doubt that the 
astonishing success which Paul met with among the Gentiles 
was owing to the wonderful miracles he performed. It is 
evident, however, from the 13th and following verses, that 
many had formed such erroneous notions of miracles, as 
to confound them with magical arts and incantations. This 
was undoubtedly the case with the persons here called vaga- 
bond Jews and exorcists. These went about the country, 
pretending to cure diseases and to dislodge evil spirits by 
employing certain words and actions used by sorcerers. In 
such characters there is often found a mixture of superstitious 
credulity with hypocrisy. These men seem to have supposed 
that Paul was nothing more than a more skilful and able 
exorcist than themselves, and that his success depended solely 
on the special words which he employed when he wrought 
miracles. Thus, as Peter said to the lame man, — ic In the 
name of Jesus Christ of Nazareth rise up and walk f so it is 
probable that Paul used a similar form of words. Hence they 
evidently concluded that these words acted as a charm, and 
that the repetition of them would produce the same effect, 
whoever might employ them. They accordingly made the 
attempt by saying, — " We adjure you by J esus whom Paul 
preacheth" (or rather proclaims). These words were ad- 
dressed to a person supposed to be possessed by demons or 
evil spirits. This man, who was undoubtedly deranged in 
mind, immediately assailed the exorcists with such strength 



VAVL AT EPHESUS. 



309 



and impetuosity as to tear off their clothes and severely injure 
them. 

This fact was well known in Ephesus ; for it was not only 
remarkable in itself, but it respected persons of consequence 
in that city. These were seven sons of Sceva, who was one of 
the chief priests of the Jews. The failure of these deceivers 
produced a powerful effect. It convinced men of thought 
that Paul possessed a real power over diseases and evil spirits, 
independent of all magical words and incantations. It assured 
them, also, that those who pretended to work miracles by such 
means were mere impostors. 

"We are told in the 11th verse, that God wrought special 
miracles by the hands of Paul. These miracles, which 
were probably numerous as well as wonderful, produced an 
astonishing influence, not only on the great body of the 
people, but on the magicians also. For as the magicians of 
Egypt found themselves constrained to acknowledge that the 
miracles of Moses were performed by the finger of God, so 
the magicians of Ephesus were forced to make a similar 
acknowledgment respecting the miracles of Paul. Of this, 
they afforded substantial proof by their actions as well as 
words; for they collected all their books which pretended 
to teach the arts of magic, and burned them publicly. Those 
books were valued at fifty thousand pieces of silver ; which, if 
reckoned as denarii at seven-pence halfpenny each, would 
amount to seven thousand five hundred pounds of our money. 
This fact shows us the high estimation in which magical books 
were held. Nor need we wonder at this, when we are 
assured that these books were believed to furnish infallible 
rules for the cure of diseases, for removing all evils, and 
obtaining the accomplishment of all their wishes, as well as 
for conferring the knowledge of future events. 

It is evident, both from sacred and profane history, that 
a belief in the reality of magical arts, sorcery or witchcraft, 
has prevailed in all ages. This, however/merely proves that 
some men are artful, and others credulous. For we may 
rest assured that no such arts ever existed, and that no mira- 
cles ever were performed except by the power of God, and that 



310 



LECTURE XL.— ACTS XIX. 1-20. 



all pretensions to such arts have no foundation except in craft 
and delusion. 
From this passage we may learn : 

1. That Paul's knowledge of ordinary matters was obtained 
in the same way as it is by uninspired men. He mistook the 
disciples of John for the disciples of Christ, and did not know 
till he was told, whether they had received the gifts of the 
Holy Spirit. 

2. That it was customary for the Apostles to bestow some of 
the gifts of the Spirit on persons newly converted. We may 
add that from many other passages it is rendered in a very 
high degree probable that all, or almost all Christians in the 
first age possessed one or more gifts of the Spirit as it pleased 
God to communicate them. 

3. That it was customary to re-baptize the disciples of John 
when they became Christians. 

4. That all magical arts and witchcraft are mere delusions. 

5. Lastly, that though the Apostle Paul had formerly, or 
about three years before, been forbidden to preach the gospel 
in Asia, as mentioned in the 16th chapter, 6th verse, here it 
is evident that it was authorised. The introduction of Chris- 
tianity then into any place, was merely a question of time as 
well as arrangement. 



LECTURE XLI. 

DEMETRIUS AND THE CRAFTSMEN AT EPHESUS. 
Acts xix. 21, 



Contents.— All persecutions of Paul raised by the Jews except two— 
Demetrius, a silversmith, made models of the temple of Diana for 
sale — Employed many workmen — Alarmed at the success of Paul in 
opposing idolatry, he assembles them, rouses their zeal founded on self- 
interest, raises an uproar — Two Christians assailed — Paul wishing to 
support them, is restrained from going into the theatre — Alexander, a Jew, 
wishes to address the people, but is prevented— The town-clerk, or secre- 
tary, interferes with effect — Inferences. 

It is remarkable that all the persecutions raised against the 
first Christians which are mentioned in the Acts of the 
Apostles, originated with the Jews, except two, one of which 
happened at Philippi, and the other at Ephesus. There is, 
indeed, one other case alluded to in the 18th chapter, in 
which the Christians suffered banishment from Rome. This, 
however, was occasioned by disturbances excited by the Jews 
against the Christians at Rome. For so ignorant was the 
Roman emperor, that he confounded the Christians with the 
Jews, and included both in the same edict of banishment. 
Thus we find, when Claudius C?esar issued a decree against 
the J ews, Aquila and Priscilla, though Christians, were driven 
into exile at the same time. One of the two cases in which 
the Gentiles were concerned, took place at Philippi, and was 
owing to a strange reason ; that Paul had cured a deranged 
woman of her malady, or dispossessed her of a spirit of divina- 
tion, by which she had brought her masters much gain by 
soothsaying, or pretending to tell fortunes. The other case 
is the one mentioned in this chapter. 



312 



LECTURE XLI.— ACTS XIX. 21. 



Among the inhabit ants of Ephesus, there was one Deme- 
trius, a silversmith, whose chief occupation was connected 
with the temple and worship of Diana. This goddess was 
considered as the presiding deity of Ephesus, where a magni- 
ficent temple had been erected for her worship ; and it con- 
tained an image of her, which was said to have fallen down 
from Jupiter, the supreme god of the heathens. So devoted 
were the people of Ephesus and its neighbourhood to the 
worship of Diana, that a method was devised for enabling the 
superstitious adherents to pay their devotions to that goddess 
in a way that sufficiently gratified them. Small models which 
could be easily carried about, were formed in silver, of the 
temple itself, with the image of Diana in miniature, and sold 
to the devotees. These they probably took with them in 
their journies, for the purpose of performing before them the 
usual rites of their religion. Such worship must to us appear 
extravagant and absurd in a high degree. Yet it is true, 
amid the boasted knowledge of modern times, that members of 
the church of Rome still carry about their persons crucifixes 
or small crosses, sometimes with images attached to them, 
before which they perform their usual devotions, in direct 
disobedience to the second commandment. 

Demetrius seems to have been the chief manufacturer of 
those superstitious representations, and to have employed a 
great many workmen under him. There is no doubt, from the 
interest taken in the matter, that it was a very lucrative occu- 
pation to all concerned, and especially to Demetrius himself. 

The great truths and duties which the Apostle inculcated 
were, however, most unfavourable to this extraordinary com- 
merce. For it was easy to foresee, that in proportion as the 
pure doctrines of Christiannity were diffused, this manufactory 
would constantly diminish, till it should entirely cease. It 
was therefore high time for those who were deeply interested 
to take alarm, and to consider what measures were best 
adapted for checking the powerful exertions of the Apostle, 
and for preserving this profitable occupation from utter ruin. 
Accordingly, Demetrius assembled all the persons who were 
in any way connected with the employment, and made a 



DEMETRIUS AND THE CRAFTSMEN AT EPHESUS. 313 

suitable harangue to them, by artfully addressing tbeir 
leading passions. 

In this speech, he begins by reminding them, that their 
livelihood as well as wealth was entirely derived from this 
employment. He then hinted, that they were in danger of 
being reduced to poverty by the activity of Paul, who had 
already drawn away great numbers from the worship of 
Diana, not only in the city of Ephesus, but also through 
almost every part of the Roman provinces of Asia. The argu- 
ment which Paul employed, was, that images manufactured by 
men could not be gods. This is, indeed, so obvious, that we 
could scarcely suppose a single human being could have 
any doubt on the subject, For what kind of god could he be 
who had a beginning ? Must he not have been a creature ? 
But if formed by the hands of man, it would be merely a piece 
of lifeless matter. For what else is an image ? Is it possible, 
then, that any man could be so grossly ignorant, or stupid, or 
credulous, as to believe that a piece of gold, or silver, or 
marble, though formed into the most elegant shape should be 
a god, even in the lowest sense that has ever been imagined ? 
Probably they did not believe that the image was a god, but 
supposed that the god resided in the image. It does not 
appear to have occurred to them, that if there were many 
images of a god worshipped in different places, and distant 
from one another, and if the god was present in every one of 
his images, then he must be present in more places than one 
at the same time. Yet, they never ascribed omnipresence to 
their gods. In the same manner it does not seem to occur to 
the members of the church of Rome, that they take it for 
granted, that the saints, to whom they address prayers in 
different countries, must necessarily be present in many places 
at the same instant. Consequently, though they will not 
acknowledge it, yet every one who is free from their pre- 
judices, must see that they ascribe to their saints omnipre- 
sence, one of the incommunicable attributes of the Supreme 
Being. Is it not a proof of gross ignorance or impiety to 
think or teach that this can belong to any created being ? 
Demetrius having reminded his workmen of the great 



314 



LECTURE XLI. — ACTS XIX. 21. 



revolution produced by the Apostle Paul, and of the danger 
that there would be a sad diminution of their customers, and 
consequently no longer a market for their goods, next in- 
sinuates his religious apprehensions. He expressed his fear 
" that the temple of the great goddess Diana should be des - 
pised, and her magnificence be destroyed, whom all Asia and 
the world worshipped." 

No speech could be better adapted to the audience. They 
probably persuaded themselves, that they were solely in- 
fluenced by respect for religion, forgetting that their zeal was 
inflamed by selfish considerations. They were therefore dis- 
posed to proceed to the utmost extremity. They became wild 
and frantic, and ran along the streets, exclaiming : " Great 
is Diana of the Ephesians." A considerable number of men, 
apparently filled with religious enthusiasm, running about 
the streets and crying aloud in this turbulent manner, would 
speedily excite alarm. Multitudes would assemble, and the 
city would be filled with noise and tumult and con- 
sternation. 

Demetrius and the craftsmen, having worked themselves 
into a state of phrenzy, proceeded to wreak their vengeance 
on such of the Christians as fell in their way. They seized 
Gaius and Aristarchus, Macedonians and companions of the 
Apostle, and dragged them into the theatre. Theatres were 
large public buildings very frequent among the Greeks and 
Romans, in which games and shows were exhibited for the 
amusement of the people; and wild beasts were brought 
not only to fight with one another, but even also with 
men. It was probably in that very theatre at Ephesus that 
Paul had been condemned to fight with wild beasts, as he 
mentions in his Second Epistle to the Corinthians. 

No sooner was Paul informed that his two friends were in 
jeopardy, than he resolved, with the greatest generosity and 
magnanimity, to plead their cause or share their danger. But 
his Christian friends would not allow him to expose his valu- 
able life. Certain of the chiefs or principal men of Asia, too, 
who were favourable to him, interfered. These are called 
Asiarchs in the original. They were annually elected, and 



DEMETRIUS AND THE CRAFTSMEN AT EPHESUS. 315 

the duties of their office entitled them to preside over the 
temple of Diana, and its worship, and to regulate the games 
exhibited in the theatre. These magistrates, or some of their 
number, sent a friendly message to the Apostle, desiring 
him not to venture into the theatre. 

In the meantime all was clamour and agitation among the 
people. Some of the crowd cried one thing, and some another, 
and, as usually happens in riots and disorderly crowds, the 
greater part knew not why they were come together. This is 
a just description of a mob. First one individual excited the 
whole workmen, and next the noise and confusion and alarm 
which they produced drew together multitudes to enquire into 
the cause. But, if curiosity had not led so many to the 
spot, there would have been no riot at all, or it would have 
been confined to those who formed the plot. 

The Jews of Ephesus being the declared enemies of the 
Apostle, pushed forward one of their number, called Alex- 
ander, and probably considered by them as a ready speaker. 
Some have supposed that this man was a Christian. But 
that could not be the case ; for no Christian could with safety 
appear. Besides, he was put forward by the Jews, and his 
object in wishing to speak was, according to the original, not 
for the purpose of making his defence to the people, but to 
defend the people who had made an attack on Paul and 
his friends. No sooner, however, did the rioters observe a 
J ew going to address them, who was deemed an avowed enemy 
of their goddess, than they burst out into loud clamours, 
evidently, to drown his voice, crying, " Great is Diana of the 
Ephesians." This strange outcry, we are told, they continued 
for two hours. 

At length a man of authority and of sound sense judi- 
ciously interfered. He is called the town-clerk. But we do 
not know that there was any such officer in ancient times ; 
and as the word translated town-clerk, merely signifies writer 
or secretary, it is probable, that he was secretary to the pro- 
consul, who was governor of the province of Asia, and next in 
authority to that magistrate. Never was a speech better 



B16 LECTURE XLI. — ACTS XIX. 21. 



adapted to allay the violent ferment among the populace. It 
lulled the prejudices of those whose fears were roused on 
account of religion, and shewed them that they were ground- 
less. But the part of the speech most interesting, is the 
indirect defence of the Apostle and his friends. The speaker 
asserts, as if he had been well acquainted with their character, 
that they were neither profaners of temples, nor blasphemers 
of the goddess of the Ephesians. Paul always acted with the 
greatest prudence and moderation. Though fully convinced 
of the truth of Christianity, though possessing a most ardent 
mind, yet he showed no intolerance, nor violence, nor perse- 
cuting spirit. He, indeed, asserted that images made by 
man could not be gods ; but he did not pull down their idols, 
nor rail at their superstition, nor employ abusive terms against 
their goddess or her devotees. In spreading Christianity, he 
did not address the passions, but the understanding of man- 
kind ; and therefore produced conversion solely by argument 
and evidence. 

Ver. 38.— -The secretary then added, that if Demetrius and 
the craftsmen had any charge to prefer against any individuals, 
they might prosecute them before the courts of justice. 

1. It is evident from this passage, as well as from others, 
that the Apostle uniformly acted with the greatest calmness 
and judgment in propagating the Christian religion. Yet, 
at the same time he faithfully performed his duty. For 
while he kept back none of the truths of Christianity, from 
fear of offending the prejudices of Jews and Gentiles, he 
never treated them with contempt or violence. He under- 
mined idolatry by giving just ideas of God and his provi- 
dence, and exhibited his divine commission in the miracles 
which he performed. 

2. The persecution raised against Paul on this occasion, 
arose from the selfish passions of Demetrius, though dis- 
guised in the garb of religion. This has been the practice in 
all ages. Religion has been the pretext for the greatest in- 
justice and the most inhuman cruelties, by those who were 
influenced by selfish passions. 



DEMETRIUS AND THE CRAFTSMEN AT EPHESUS. 317 

3. We see how easily multitudes may be assembled in 
great towns, and when once assembled, how quickly they may 
be made the tools of one designing individual, and hurried 
on to violence and crime. 

4. We perceive, also, how the violent passions may be sub- 
dued and quieted by prudence and firmness, united with 
mildness, by men invested with authority. 



LECTURE XUt. 

PAUL AT TROAS. 
Acts xx. 1-12. 



Contents : — Paul remained longer at Ephesus than at any other place, 
because very successful — Visits Macedonia — Spends three months at 
Corinth— Intending to sail to Syria is forced by a plot of the Jews to 
return to Philippi, whence he sailed to Troas — He remained seven days, 
in order to meet with all the brethren on the Lord's day — Reference to 
Pliny and Justin Martyr respecting the observance of that day — They 
assemble in an upper chamber of a private dwelling in the evening— Paul 
discourses till midnight, but no information given of what he said — Inter- 
rupted by an accident to Eutychus, who fell from a high window to the 
ground — Paul descends and restores him to life — Important truths men- 
tioned here. 1. Indefatigable character of Paul. 2. The Epistle to the 
Romans written in three months. 3. Practice of making charitable col- 
lections introduced by the Apostle. 4. The first day of the week set 
apart for religious worship at an early period. 

We have observed that the Apostle Paul continued longer 
at Ephesus than at any other place which he had hitherto 
visited. For three months he had confined his instructions 
to the Jews; but when a party of them formed a violent 
opposition to him he left the synagogue, and discoursed daily 
in the school of Tyrannus, which he had procured for the 
purpose. There he taught two years. But as it appears 
from the 31st verse of this chapter that altogether he spent 
three years in Ephesus, we are left to conjecture whether any 
part of the remaining three months were spent at his previous 
visit, or refer to instructions which might have been given in 
a third place, different from the Jewish synagogue or the 
school of Tyrannus. 

This long residence of the Apostle is a presumptive proof 



PAUL AT TROAS. 



319 



of remarkable success; for the judicious plan on which he 
acted seems to have been to plant Christianity in central 
places, from which it might gradually spread itself over 
the surrounding country. He had formerly introduced the 
Christian religion into Galatia, Phrygia, and Pisidia, pro- 
vinces that lay inland ; and now beginning at Ephesus he 
extended it eastward through the Roman province of Asia, till 
it reached the countries in which he had formerly introduced 
it. Thus it was diffused through all the western provinces of 
what is now called Asia Minor. 

It is evident, too, that the number of persons converted 
to Christianity, in the provinces of which Ephesus was the 
capital, was very great. We are told Paul had performed many 
striking miracles. So great, so powerful was the effect, that 
all the vain pretensions to the art of magic were exposed and 
disgraced; and even many of the magicians were ashamed 
and became converts to Christianity. But the most impor- 
tant and decisive fact mentioned on this subject, is the alarm 
produced among the silversmiths of Ephesus that their occu- 
pation was in danger, by the wonderful success which attended 
the Apostle^s ministrations. For Demetrius declared that not 
only at Ephesus, but through almost every part of Asia, Paul 
had turned away much people. 

Besides the great exertions which the Apostle made in 
teaching Christianity to those who came to him, he was em- 
ployed in corresponding with the churches which he had 
founded in other places. Thus while in Ephesus he was 
informed that the Corinthian church was in danger of being 
seduced and perverted by a Jew. He therefore, in order to 
counteract the pernicious influence of that man, wrote from 
Ephesus his first Epistle to the Corinthians. 

From Ephesus the Apostle went to Macedonia, about the 
year 57 a.d., and visited the churches which he had formerly 
planted in Philippi, Thessalonica, and Berea. It was most 
probably at that time that he extended his travels to the 
confines of Illyricum, a country which lay to the north-west 
of Macedonia, near the Adriatic Sea, and more than a thou- 
sand miles distant from Jerusalem. It was in Macedonia 



320 



LECTURE XLII. ACTS XX. 1-12, 



that he wrote his second Epistle to the Corinthians, a few 
months after he had sent his first epistle. We find that the 
Apostle, while visiting the churches in that region, had pre- 
vailed npon them to make a collection for the destitute 
Christians in Judea. 

From Macedonia the Apostle went to Greece, which lay to 
the south, and there he continued three months. During 
that time his chief residence seems to have been Corinth.? 
where he had formerly lived two years, and had converted 
many to the religion of Jesus. It was during his second 
visit to Corinth that he wrote his Epistle to the Romans. 
This is a curious and interesting fact. This epistle is by far 
the most difficult to be understood of all the writings of the 
Apostle, as it respects some of the more abstruse doctrines 
of our religion. In addition, then, to all the laborious 
employments in which he was engaged during his three 
months' residence at Corinth, he found time to dictate the 
Epistle to the Romans. For he did not write it with his own 
hand, but, as we are informed at the end, it was written by 
Tertius at the dictation of the Apostle. The remarkable 
fact that he composed it in the short period of three months 
is not usually noticed, and seems to be little known. 

After finishing his visit to the churches of Macedonia and 
Achaia he resolved to go to J erusalerh by sea ; but learning 
that the unbelieving Jews had formed a plot to interrupt 
him, and probably to assassinate him on his way to the ship^ 
he changed his plan, and determined to return by land 
through Macedonia. The names of his companions who in- 
tended to accompany him to Jerusalem are given in the 
4th verse. As we are informed in the Epistle to the Romans 
that the Apostle had recommended collections to be made in 
Macedonia and Achaia for the poor in Jerusalem, and had at 
the same time expressed a desire that respectable persons 
should be named by the contributors to take a joint charge 
of these collections, it is probable that some of the persons 
here named had been selected for that purpose ; particularly 
the three first mentioned, Sopater of Berea, and Aristarchus 
and Secundus of Thessalonica. Of the remaining four, Gaius 



PAUL AT TROAS. 321 



was from Derbe, and Timothy from Lystra in Lycaonia, while 
Tychicus and Trophimus belonged to Ephesus. Attended by 
these respectable brethren, the Apostle was prevented by the 
plots of the malignant Jews from taking the direct conrse 
to Syria by sea, and compelled for safety to take a circuitous 
journey by land. He therefore returned to Berea, Thessa- 
lonica, and Philippi. 

From Philippi, which stood on the river Strymon, the 
Apostle set sail after the days of unleavened bread ; that is, 
after the passover, in the end of March or beginning of April, 
of the year 58. In five days the vessel reached Troas, a 
distance of about ]20 miles from Philippi. Here he had 
formerly been at two different times, and had made a con- 
siderable number of converts. 

At Troas he and his friends remained seven days, and 
joined the assembly of the brethren there on the first day of 
the week. From this passage, then, we learn an important 
fact, that at that early period it had become a custom with 
Christians to assemble for religious purposes on the first day 
of the week. This we all know was the day on which the 
Lord Jesus rose from the dead, and therefore on that account 
it had been consecrated to Divine worship. The first 
day of the week was also distinguished by another extraor- 
dinary event, — the effusion of the gifts of the Holy Spirit. 
Here we cannot help observing, it is not said that the 
Apostle called together the brethren at Troas, nor that they 
convened in consequence of his arrival ; but it is said on the 
first day of the week, when the disciples came together, thus 
showing us that it was the usual established practice to 
assemble on that day. From the intimation given that Paul 
abode at Troas seven days, it is evident that he and his 
friends had arrived there on the Monday, and remained 
seven days, for the express purpose of meeting with the 
whole disciples on the Lord's day. It is said they came 
together to break bread. This phrase is usually understood 
to signify the partaking of the Lord's Supper. 

We have no reason, however, to suppose that on such 
occasions they were solely occupied in the celebration of the 

VOL. i. y 



32.2 



LECTURE XT/I I. — ACTS XX. 1-12. 



Lord's Supper ; for we have still ancient records which 
inform us how they spent the first day of the week. Pliny, 
governor of Bithynia and Pontus, a Roman of learning and 
rank, in a letter which he wrote to the Emperor Trajan, with 
the avowed purpose of giving some account of the early 
Christians, says that it was their custom to assemble on a 
certain day to bind themselves to do no evil. Justin Martyr, 
a Christian, who lived about the year 140 a.d., declares that 
" on the first day of the week, or Lord's day, all the Chris- 
tians in the city or country meet together, because that is 
the day of our Lord's resurrection, Then we have read to 
us the writings of the prophets and the apostles. This being 
done, the president makes a discourse to the assembly, 
exhorting them to imitate and perform the things which 
they have heard read. Then all join in prayer, afterwards 
they celebrate the Lord's Supper, and they who are willing 
and able give alms." 

The place where the Christians of Troas met together 
was not a church ; for there were no buildings in those days 
•set apart for religious worship, while Christianity was liable 
to persecution ; but it was commonly an upper chamber, and 
evidently belonging to a private house, in which they usually 
assembled. This is frequently mentioned in the Acts of the 
Apostles. The reason for this choice is evident : these apart- 
ments were the largest, most retired, and convenient for the 
purpose. The time of meeting was probably the evening, in 
order to escape interruption from their heathen neighbours. 
Perhaps too, that might be the time when those occupied 
during the day might find the greatest leisure. 

On this occasion we are told Paul preached, or continued 
his discourse, till midnight. The reason is given. He was 
obliged to take his leave next day, and consequently he had 
only the remaining part of the evening left for instructing 
and exhorting the persons then assembled. Perhaps, too, 
it was the only opportunity which the disciples or congre- 
gation had of being taught by an Apostle. We need not, 
then, be surprised at the ardour of the Apostle, or the 
unwearied attention of his hearers. 



PAUL AT TROAS. 



323 



We may naturally wonder that no account is given ot the 
substance of a discourse which occupied so much time, and 
interested so many persons. This omission is the more 
remarkable, as we are assured that the sacred historian was 
himself present on the occasion. We know this fact, from 
the repeated use of the word we, which must include the 
writer as an eye-witness. Thus, in the 6th verse it is said, 
" And we sailed away from Philippi, and came to Troas in 
five days, where we abode seven days." And again, in the 
13th verse it is added, " And toe went before to ship." The 
author, then, was present at Troas, yet did not deem it either 
necessary or expedient to communicate the contents of the 
Apostle's discourse. Why ? Can we doubt, that it was 
important, wise, and useful ? The proper answer probably 
is, that the Apostle said nothing important at Troas, which 
he had not stated on other occasions, and which had been 
previously communicated in the Acts of the Apostles. 

The discourse of the Apostle was at length interrupted by 
an accident, which must have produced the greatest distress 
in all who were present. A young man, named Eutychus, 
who had seated himself in an open window, and had sunk 
into a deep sleep, fell down on the outside of the house, 
which was three stories high, and was taken up quite dead. 
Paul instantly stopped, descended the stairs, and went to the 
place where the young man was lying, took him in his arms 
and said, " Trouble not yourselves ; for his life is in him." 
As we are not told that the Apostle said or did anything to 
restore the young man to life ; nay, from the words of the 
Apostle, " Trouble not yourselves, for his life is in him," we 
might be led into the belief, that the young man had not 
been killed by his fall, and therefore, that no miracle was 
required. But as it is said in the 9th verse that he was 
taken up dead, it is evident that he must have suffered some 
injury that affected his life. Consequently, the Apostle had 
performed a miracle by removing the effects of the vital 
injury, and thus actually restored him to life. But though 
every person present must have been convinced that the cure 
was miraculous, it was not thought necessary to say more 

y 2 



324 



LECTURE XLII. — ACTS XX. 1-12. 



than that Eutychus had been dead, was again alive, and 
that the spectators, or at least his friends, were not a little 
comforted. 

In this passage we discover additional proofs of the inde- 
fatigable character of the Apostle Paul. Driven from Ephesus 
by the rancour of persecution, he was not dismayed, but 
instantly encountered a voyage by sea and a journey by land, 
for the purpose of spreading and establishing that religion 
for which he had often, as well as immediately before, been 
severely persecuted. Again, when he had travelled through 
Macedonia and Greece, and was intending to sail directly 
from Corinth to Jerusalem, he was forced to retrace his steps 
and travel by the same tedious route in order to escape from 
the hands of his revengeful countrymen. Thus, on every 
hand and in every place, he was beset with dangers and 
difficulties. But so intent was he to discharge his office 
faithfully, and so great the strength of his mind, that he 
never complained of his sufferings, nor did he ever cherish 
animosity against his enemies, nor neglect an opportunity of 
doing them benevolent actions. 

2. It appears from the 3rd verse, that Paul during his 
second visit to Greece remained in it three months. It is 
evident too, as has been mentioned, that the Epistle to the 
Romans was written from Corinth, and immediately before his 
departure, as we learn from a careful inspection of the epistle 
itself, particularly, towards the end. So that amid all his 
arduous labours, he composed the Epistle to the Romans 
during a portion of three months.* 

3. We may observe, that it was the Christian religion 
under the agency of Paul, that introduced the practice of 
making collections for charitable purposes. He carried on 
these on a large scale ; for we find him urging them to be 
made at the same time in Galatia, Macedonia, and Achaia. 
He encouraged this practice not merely for the purpose of 
relieving the poor, but for improving the rich, his maxim 
being the same as that of his Master, — " It is more blessed to 

* Paley's Horse Paulinse on the Epistle to the Komans. 



PAUL AT TROAS. 325 

give than to receive." It is wonderful to what a high degree 
Christian benevolence has raised the human character. 

4. It appears that the first day of the- week, or Lord's day, 
was from the earliest date set apart by the Apostles and 
disciples for public worship, when prayers were offered to 
God, the Scriptures read and exhortations given. It was 
also customary to supply alms to the poor. As we have 
much knowledge to 'acquire, we ought to in crease it every 
week, to practise every day our private and public duties, to 
rise higher in the scale of being, to make constant progress 
in piety and benevolence, till by the grace of God we become 
fitted for the society of angels, and of the spirits of the just 
made perfect. 



LECTURE XLITI. 



PAUL S FAREWELL DISCOURSE TO THE ELDERS OF EPHESUS. 



Acts xx. 13-38, 



Contents :— Paul and his fellow-travellers remove from Troas to Miletus, 
where the elders of Ephesus meet the Apostle at his request — Office of 
elders very ancient among the Jews — They were the primitive teachers 
of religion among Christians— Paul's address to the elders — He reminds 
them of his conduct while among them, of his anxiety, ardour, and 
fidelity — Mentions the substance of what he had taught them, repent- 
ance, or rather reformation to God, and faith in Jesus Christ. Notices 
the state of his mind, though he knew not the particular sufferings which 
awaited him, yet aware that bonds and imprisonment always threatened 
him — Not intimidated, but more deeply solicitous to testify the gospel, or 
good news, of the grace of God — He tells them that the present would be 
his last visit — Exhorts them to vigilance, as persons who presided over 
other Christians — Reminds them of his own disinterestedness and self- 
support, while he urged them to assist the needy — Concludes with 
prayer — Affecting scene at parting. 

Paul having spent seven days at Troas, a town near the 
Hellespont, now called Dardanelles, went on foot to Assos, 
where he embarked with his attendants and sailed for 
Mitylene, the capital of the island of Lesbos, reckoned seven 
miles south from Troas. Next day they sailed to the island 
of Chios, celebrated for its wine ; on the succeeding day they 
reached another considerable island called Samos; and on 
the following day arrived at Miletus, a sea-port on the 
continent, and about fifty miles south from Ephesus. Being 
anxious to be present at the approaching festival of Pentecost 



paui/s farewell discourse. 



327 



at Jerusalem ; and as a visit to Ephesus would have carried 
him to a considerable distance from the direct course, and 
consequently would have made it impossible for him to arrive 
at Jerusalem before the festival of Pentecost, he sent a mes- 
sage to the elders of the church at Ephesus requesting them 
to meet him at Miletus. 

The designation of elder was borrowed from the J ews, who 
had adopted it at a very early period. While slaves in Egypt 
there were among them persons called elders, to whom God 
sent messages by Moses and Aaron. Again, while sojourn- 
ing in the deserts of Arabia, a court of judicature was formed 
of seventy persons called elders, who were evidently invested 
with high authority under Moses. This appointment was 
undoubtedly the origin of the Sanhedrim, or supreme court 
of the Jews, which existed in the time of our Saviour, as 
sanctioned by the liberality of the Roman government. 

After Christianity was established by the Apostles, we are 
told that elders were appointed. Special injunctions were 
given by the Apostle Paul to Titus to ordain elders in every 
city to preside over the respective congregations, to warn, 
instruct, and exhort them. Besides elders, we find bishops 
and presbyters mentioned; but no plain decisive rules are laid 
down directly by Divine authority, to determine the manner 
in which they ought to be appointed, nor the peculiar duties 
assigned to them. As it was difficult among new converts 
from heathenism to find persons properly qualified for this 
office, Paul thought it necessary to give to Timothy some 
useful directions to assist him in the selection. 

The elders of Ephesus had probably been chosen by Paul 
himself during his three years' residence in that city. We 
cannot therefore doubt, that they were judiciously selected, 
that they were men of highly respectable character and sin- 
cerely attached to the Christian religion, corresponding to 
the qualifications required by the Apostles of the managers 
of the poor at Jerusalem. No sooner did the elders of 
Ephesus receive the earnest invitation of the Apostle than 
they immediately complied and repaired to Miletus. The 
object of the Apostle in desiring this interview was both 



328 



LECTURE XLIII. ACTS XX. 13-38. 



important and interesting. He was evidently anxious for this 
meeting. He knew he was never again to visit the numerous 
converts whom he had so long watched and instructed at 
Ephesus. He foresaw the dangers that threatened them 
after his departure, and was solicitous to impress on their 
minds the warmest sentiments of piety and benevolence, — 
sentiments which might continue long to produce the hap- 
piest influence. In this address there is a fine specimen of that 
simple and unadorned eloquence which flows from the heart, 
ardent, tender, and overpowering. Let us consider the 
excellent materials of which it is composed. 

1. In the introduction there is nothing elaborate or con- 
strained. He comes at once to the point. He reminds 
them of his general conduct, of which they were all witnesses 
while he resided at Ephesus ; how he had served the Lord 
with humility ; for he had been ready to perform with cheer- 
fulness and alacrity every kind or useful office, and to 
associate with all for the purpose of instructing and improv- 
ing them. He reminds them of the tears which he had shed 
for their sakes, and the formidable dangers which he had 
been forced to encounter from the frequent malicious con- 
spiracies of his own countrymen. 

2. He then called to their remembrance the manner in 
which he had instructed the Ephesians, and the anxious 
fidelity with which he had acted. He declares, that he had 
withheld from them none of the doctrines or precepts of the 
gospel which could be profitable to them. He had neglected 
no means, nor opportunities, nor methods of instructing 
them. He had taught them publicly ; he had also visited 
and admonished them in private. 

3. The Apostle next states, the general doctrines or the 
substance of all the instruction which he had communicated, 
both to Jews and Greeks, or Gentiles. Nothing surely could 
be more desirable for us than to know from himself, what 
was the chief subject of the discourses which for three years 
he had so anxiously addressed to them. It consisted, we are 
assured, of repentance towards God and faith in our Lord 
Jesus Christ. It may be asked, What is meant by repent- 



Paul's farewell discourse. 



329 



ance towards God ? We answer, the reformation which God 
has required, or the amendment and continued improvement 
in principles, in feelings, in dispositions, and actions and 
habits, which Christianity enjoins and demands. Faith in 
Jesus Christ, is the act of believing that Jesus was the Lord, 
the Messiah, the Son of God. These two doctrines of refor- 
mation and faith were conjoined from a very early period, as 
having a close relation to one another. For we are told that 
John the Baptist went about proclaiming, " Kepent, for the 
kingdom of heaven is at hand f that is, " Reform, for the 
reign of heaven approacheth. - " The reign of heaven, denotes 
the reign of the Messiah. We find, then, that the Jews were 
admonished by John the Baptist to amend their lives, because 
the Messiah was immediately to appear and to enter on his 
reign. Our Saviour began his ministry by making the very 
same proclamation. The Apostles also, after they were 
inspired, enjoined reformation on all persons who believed in 
Jesus Christ, assuring them of the forgiveness of past sins. 
We think it a duty to direct the attention to these things, 
because they are often overlooked. 

One may ask, Why is reformation enjoined as a prepara- 
tory qualification for faith ? The reason fortunately can be 
given. Sin and guilt cloud and obscure the understanding, 
and prevent it from seeing clearly the strongest evidence 
that can be presented. The proof that Jesus was the 
Messiah, the Son of God, was so powerful, and so dis- 
tinctly exhibited, that every person whose understanding was 
not darkened by prejudice, or perverted by passion, would 
instantly see the truth and be convinced. Thus repentance 
would be accompanied by faith. 

4. After reminding the Ephesian elders of the substance of 
what he had inculcated, he next informed them, that he was 
going bound in the spirit to Jerusalem. As it does not appear 
that this journey was occasioned by any suggestion of the 
Holy Spirit, it must be to his own spirit to which the Apostle 
here alludes. " Bound in spirit," then means "fortified in 
mind," a happy state which he was careful to preserve. At 
the same time, he honestly and humbly confessed that he 



330 



LECTURE XL1II. ACTS XX. 13-38. 



knew not what would befal him at Jerusalem, though he had 
received divine intimations that calamities awaited him ; or, 
as it is expressed in the passage, " the Holy Ghost witnesseth 
in every city that bonds and afflictions await me." How 
was this communication made ? Was the revelation made to 
himself personally, or to other individuals ? If it had been 
made to himself, then he could not with any propriety 
have said that he knew not what was to befal him in Jeru- 
salem. Besides, the language is, that the Holy Spirit wit- 
nesseth in every city ; therefore the revelation was not made 
directly or specially to himself. Thus, in the 21st chapter, 
we are informed, that Agabus, a prophet, who met with Paul 
at Cesarea, took the girdle of the Apostle, and with it tied 
his own hands and feet, adding, " So shall the Jews at Jeru- 
salem bind the owner of this girdle, and shall deliver him 
into the hands of the Gentiles." Besides, his own experience 
had already assured him that persecution followed him 
wherever he went. 

5. He next, shows the effect which incessant persecu- 
tion had produced on his own mind. He was not in the least 
intimidated, nor perplexed about what was incumbent on him 
to do ; nor were his exertions diminished. For none of these 
things, neither chains nor persecutions, had any influence 
upon him. Even life itself he valued only as affording an 
opportunity of finishing with approbation and joy the course 
of duty marked out for him, and especially of executing the 
commission which he had received from the Lord Jesus, of 
declaring the glad tidings of the grace of God. Now, we all 
know the glad tidings of the grace of God consisted in pub- 
lishing the assurance that God would grant forgiveness of 
past sins to all who should have the candour to examine the 
credentials of the Lord J esus, and believe in him ; and that 
everlasting life and happiness would be bestowed on those 
who by patience, or rather perseverance, in well-doing, seek 
honour, and glory, and immortality. 

6. The Apostle then communicates information which 
must have affected them deeply, — that they, among whom he 
had happily spent so much time, and were so affectionately 



Paul's farewell discourse. 



331 



attached to him, should see his face no more. He then 
appeals to them as persons well qualified from their oppor- 
tunities to bear witness for him, that he was pure from the 
blood of all ; that is to say, that his conduct as an instructor 
had been so circumspect, that whatever should happen to 
them, or whatever should be their conduct, he would not be 
accountable ; " for he had declared to them the whole counsel 
of God/' or all the truths and precepts which he was com- 
missioned to inculcate. 

7. He next exhorted them, in a most impressive manner, 
to continue vigilant and steadfast in observing the charge 
which he had given them. He urged them to take heed to 
themselves, to be careful of their own conduct, and to watch 
over the flock over which the Holy Ghost had made them 
bishops, or overseers, or superintendents, for such is the 
meaning of the original word. If we ask, How did it appear 
that the Holy Ghost had given them such authority? the 
answer would be, that they had received gifts of the Holy 
Ghost, which qualified them for the office of superintend- 
ing, instructing, comforting and admonishing others. 

1. As a powerful motive to influence their conduct, he 
reminds them that it was over the church or servants of God 
that they were appointed to preside ; those servants which he 
had purchased with his own blood, the blood of his beloved 
Son Jesus Christ. For they were bought with a price, even 
the precious blood of Christ, as of a lamb without blemish, 
and without spot.* They were, therefore, no longer their 
own masters, but the servants of God, and bound in duty to 
serve Him with all their heart and mind. 

2. A second argument he employs to urge them to inces- 
sant vigilance, was derived from prophecy. He told them he 
knew that after his departure, grievous or rather rapacious 
wolves would enter among them, not sparing the flock ; that 
is, persons influenced by strong selfish passions, more disposed 
to make a prey of the flock than to act for their benefit. 
Besides, these seducers who might come from other places, 
some of their own number would be perverted from the pure 



* 1 Cor. vi. 20 ; 1 Peter i. 18, 19. 



332 



LECTURE XLIII. ACTS XX. 13-38. 



Christianity which he had taught them, and would then be 
employed in perverting others. 

It is highly probable, that the seducers here alluded to were 
Hymeneus and Philetus and Alexander, who are mentioned 
in the epistles addressed to Timothy. From those epistles we 
can also discover the doctrines taught by these men ; and par- 
ticularly that the resurrection was already past; probably 
taking the word " resurrection" in a metaphorical or spiritual 
sense. Other pernicious errors were also diffused, which the 
same Apostle calls fables and endless genealogies. 

3. The Apostle adds as a third reason, his own anxiety and 
labours and tears. " Therefore watch and remember, that 
for the space of three years, I ceased not to warn every one 
night and day with tears." He then recommends them to 
God, and to his gracious word, which was fitted to build them 
up, that is, to enlighten, to improve and establish them, and 
to procure them an inheritance among all them that are 
sanctified. 

He then again recurs to his own conduct, not from vanity, 
but in order to impress upon them the noble disinterested 
nature of the Christian religion, which influenced him. He 
asks them if he had ever coveted the wealth or gaudy apparel 
of any man. On the contrary, they knew that he had been 
contented with mere necessaries, and even these he had often 
procured for himself and his companions by his own labour. 
He reminds them, that thereby he had set an example how 
they might assist and relieve the sick and infirm by their 
personal exertions, and thus obtain the happiness insured by 
the Lord Jesus, when he said, " It is more blessed to give 
than to receive." Let it be marked and remembered that 
this invaluable maxim of our Saviour is intimated only by the 
Apostle Paul. 

When he had thus finished his last solemn charge, he 
kneeled down and prayed with them all. Warm, affectionate, 
sorrowful, was this parting scene. No man ever possessed 
more ardent, yet more amiable feelings than the Apostle, 
and we see here ample proof how much he was beloved by 
those who had been blessed with his instructions. 



PAUl/s FAREWELL DISCOURSE. 



333 



From this passage we learn what was the substance of all 
the instructions which the Apostle Paul had given at Ephesus 
during three years. It consisted of Repentance toward God, 
and Faith in the Lord Jesus Christ. The reason why re- 
pentance is often placed before faith, is that knowledge of 
our sins, shame and regret for our guilt, and humble confes- 
sion to God, tended to clear the understanding and to enable 
them to perceive and judge with candour the proofs which 
were given of the Divine commission of the Lord Jesus. 

It may be said. Because the Apostle had for three years in- 
culcated repentance and faith, is this fact a proof that these 
two heads include the whole doctrines and precepts of the 
Christian religion ? It is certainly a proof that these are very 
important and fundamental, and even well-adapted to the 
state of the Ephesians. And whether they absolutely include 
every part of the Christian religion, is merely a question of 
arrangement. We can also discover other divisions in the 
New Testament which are also highly valuable. Thus we 
frequently find that faith and love are employed to compre- 
hend all the doctrines we are required to believe, and all 
the principles we are enjoined to exercise, and all the actions 
we are commanded to do. In another passage we find 
faith and hope and charity, or rather love, presented to us 
. in unison, as the guiding and influential principles of the 
Christian character. 

Knowledge of Christian truths and duties, and actual 
improvement, ought to commence as early as possible, and 
to be carried on through our whole life. We ought also to 
be sincere and ardent in our care and exertions to extend 
our attention to our whole character and conduct, to all our 
faults, and to all the amiable and elevated habits which we 
are urged to attain. 



LECTURE XLIV. 
Paul's journey from miletus to Jerusalem. 

Acts xxi. 17. 



Contents : — Paul makes his fifth, visit to Jerusalem, after becoming a 
Christian— Sails from Miletus to Tyre, a city celebrated in ancient times 
for trade— There he remained seven days — Warned of the danger of 
proceeding on this journey — Next advanced to Ptolemais, or Acre, where 
he lodged with Philip the Evangelist during his stay, who had four 
daughters endowed with the Spirit — He then went to Cesarea, where 
he was warned by Agabus the prophet, that he would be bound in fetters 
at Jerusalem — All his friends entreated him not to proceed— Why then 
did he persist ? Because he believed that if the Jews knew the wonder- 
ful facts respecting his miraculous conversion, they would become Chris- 
tians, while he disregarded all danger to himself — His friends reluctantly 
acquiesce — Observations. 

The Apostle had left Miletus with the view of paying his 
fifth visit to Jerusalem, after he had become a Christian. His 
first visit was accomplished about three years after his conver- 
sion, and is commonly supposed to have taken place in the 
year 37 of the Christian era.* At that time the Christians in 
Jerusalem had not forgotten his former violence as a perse- 
cutor, and could not easily be prevailed upon to believe 
that so wonderful a change had been wrought upon him ; 
and therefore cautiously shunned his company, till Barnabas 
removed their apprehensions by giving a history of Paul's 
conversion. His second visit to Jerusalem is apt to be over- 
looked, though for the important purpose of relieving the 
poorer inhabitants during a famine.f 

His third visit to the same city, according to his own 

* Acts ix. 26. f Acts xi. 30 ; xii. 25. 



Paul's journey from miletus to Jerusalem. 335 

account distinctly given in his Epistle to the Galatians, hap- 
pened fourteen years after his conversion, when, about the 
year 52, he went in order to settle the controversy that had 
arisen respecting the question, whether the observance of 
ceremonial laws was necessary to salvation. The account of 
it is given in the 15th chapter, His fourth visit, which is 
recorded in the 18th chapter and 22nd verse, was undoubt- 
edly short and private ; for the whole notice of it is contained 
in a few words. " And when he had landed at Cesarea, and 
gone up, and saluted the church, he went down to Antioch." 
The fifth visit which was by far the most important, is re- 
corded here at great length by the sacred historian. 

After taking leave of the elders of Ephesus he sailed for 
Miletus in a direct course for Coos, and thence to the island 
of Rhodes. Then coasting along Caria and Lycia, the ship 
arrived at Patara. There a ship was procured bound for the 
celebrated city of Tyre, in Phenicia, which lay to the north 
of Pa]estine. Paul and his companions accordingly went on 
board, and keeping the island of Cyprus on their left, arrived 
at Tyre, where the ship was to unload her cargo. Tyre was the 
most famous of all the ancient cities for commerce and wealth. 
A minute and interesting account is given in the 27th chapter 
of Ezekiel of the countries with which it traded, and the 
different wares which it bought, sold, or exchanged. It is 
called a " strong city" in the book of Joshua, that is 1445* 
years before Christ. A strong city evidently means a for- 
tified city. It continued to flourish during the reigns of 
David and Solomon. It was, indeed, by the assistance of 
Hiram, king of Tyre, arid the artificers and materials which 
he supplied, that Solomon was enabled to build the temple 
of Jerusalem. Tyre was, after a siege of thirteen years, 
taken by Nebuchadnezzar, after it had existed 900 years. It 
recovered: but was afterwards destroyed by Alexander the 
Great, after it had existed 200 years more. It had again risen 
from its ashes, and became a place of some trade at the 
time the Apostle visited it. 

In the city of Tyre the Apostle is said to have found 

* Joshua xix. 29. 



336 



LECTURE XLIV. ACTS XXI. 17. 



disciples, and to have remained with them seven days. In 
the 20th chapter we found that he had consented to abide at 
Troas during the same period of seven days, and we may 
therefore justly infer, in both cases, that it was for the pur- 
pose of meeting the Christian inhabitants when assembled on 
the Lord's day. 

During his visit at Tyre we are told he was warned by the 
disciples there against going to Jerusalem. It is affirmed, 
also, that this declaration was made through the Spirit. Are 
we, then, to believe that Paul knowingly and deliberately 
refused to obey the mandate of the Spirit ? No. Paul was 
incapable of so gross an act of disobedience to the Divine 
authority. The best explanation we can give of the passage 
is, that certain disciples at Tyre had declared by inspiration 
that Paul would be exposed to danger at Jerusalem, but that 
when they added a prohibition they did so, not from the 
direction of the Spirit, but from their own regard and appre- 
hensions of danger to the Apostle's life. 

No account is given us of Paul's transactions at Tyre, — 
what discourses he delivered, — what conversations he held, 
— what doctrines he taught, — what precepts he enjoined, or 
what miracles he performed; because, probably, nothing 
occurred different from what happened in other places. We 
are, however, told that the whole Christians of the city, men, 
women, and children, accompanied Paul to the ship. This 
presents us with a vivid picture of the warm, grateful, affec- 
tionate feelings which the Apostle's conduct had excited in 
the hearts of those families; for we find all were anxious to 
accompany him, and to enjoy his company and conversation 
as long as possible. The parting scene was extremely inte- 
resting. They all kneeled down on the shore and prayed in 
concert. Paul and his companions then took mutual leave, 
went on board a ship, and the Tyrians returned to their homes. 

From Tyre they coasted along twenty-seven miles to 
Ptolemais, a place about seventy miles north from Jerusalem. 
This town is mentioned in the book of Judges by the name 
of Actio,* 1425 years before Christ. It was distinguished by 
sanguinary sieges during the wars between the Christians 

* Judges i. 29. 



Paul's journey from miletus to Jerusalem. 337 



and the Saracens in the middle ages, and by the name of 
Acre it has been celebrated in our own time by a violent, 
bloody, though unsuccessful attempt of the French under 
their great champion, the first Bonaparte, against the Turks, 
supported by the British, 

At Ptolemais or Acre, Paul and his companions seem to 
have left the ship, and to have travelled by land to Cesarea, 
about thirty miles distant. There they lodged with Philip, 
who was one of the seven inspectors or managers of the poor 
Christians at Jerusalem mentioned in the sixth chapter. 
But that office had been only temporary, or else Philip had 
resigned it j for we read in the eighth chapter that Philip went 
down to Samaria as an evangelist; and here we find him 
living in Cesarea, employed, we cannot doubt, in the same 
honourable office. Philip had four daughters who were 
prophetesses, that is, they were endowed with that gift of 
the Holy Spirit, which was called prophecy. This gift we 
are told in the fourteenth chapter of the First Epistle to the 
Corinthians, consisted of a faculty of speaking for edification, 
for exhortation, and for consolation. It was predicted by 
Joel that in the times of the Messiah the daughters of the 
Jews, as well as their sons, should prophesy. This was a 
necessary gift for women to possess, in order to qualify them 
to instruct young persons of their own sex, who, in the east, 
are kept in a secluded state. 

In addition to the warnings which the Apostle had re- 
ceived at Tyre, while he tarried many days at Cesarea, 
Agabus, a prophet formerly mentioned, foretold what would 
befal the Apostle at Jerusalem, in a manner so marked and 
significant as would be sufficient to fix it indelibly in the 
memory of all who were present. Employing the emble- 
matic mode, which was frequently adopted by the ancient 
prophets, in order to render their prophecies more impressive, 
he took Paul's girdle, and binding his own hands and feet ex- 
claimed, — " Thus shall the Jews at Jerusalem bind the owner 
of this girdle, and shall deliver him into the hands of the 
Gentiles." This prophecy, as we know, was in a short time 
literally accomplished. On hearing this speech uttered by 

vol. i, z 



338 



LECTURE XLTV. ACTS XXI. 



one whose predictions had always been fulfilled, all the com- 
panions of Paul during his journey, and all the Christians of 
Cesarea, united their entreaties that Paul would not go up to 
Jerusalem. 

It may naturally be asked, why did Paul persist in con- 
tinuing a journey which he had undoubted assurance from 
heaven would place him in a situation of peril? Were not 
those repeated predictions which were disclosed to him, and 
attended with the most urgent expostulations of his friends, 
designed to deter him from going to Jerusalem. We answer, 
There is no reason for thinking so. The Apostle was aware, 
from his own experience, that he could go nowhere without 
being exposed to danger. He knew also from prophecy that 
bonds and afflictions or persecutions awaited him in every 
place. But the decisive answer is, that Paul had not been 
forbidden by his Divine Master to go to Jerusalem. Besides 
he took a deep and affectionate overpowering interest in the 
fate of his countrymen in Judea, and seems to have con- 
sidered his own conversion as an event so extraordinary, that 
all that was necessary in his opinion to produce a general 
conversion among the inhabitants of Jerusalem was to give a 
concise and simple statement of the facts. This, then, was 
one reason which might induce him to visit the capital. It 
is true that when the experiment was made, instead of pro- 
ducing conviction, it provoked some of them to a degree of 
fury approaching to madness. Still, for anything we can 
know, it might in process of time produce on some, perhaps, 
on many, the most beneficial effects. 

It may be asked, What reason can be given for permitting 
such prophecies to be uttered in the presence of Paul ? Evi- 
dently for the purpose of furnishing an opportunity to Paul 
of exercising and displaying the noble fortitude for which he 
was distinguished.. 

It may be observed, too, that the uttering of these pro- 
phecies in the presence of Paul, while they gave him an 
opportunity of exercising his fortitude, also furnished a strik- 
ing instance of the warm attachment which his friends and 
companions felt for him. It proves, too, that the dispositions 



Paul's journey from miletus to Jerusalem. 339 



of Paul were as amiable as his courage was undaunted. He 
was grieved and distressed, and unable to bear the earnest 
and repeated importunities of his friends for his safety, with- 
out feeling the most poignant anguish. "What mean ye," 
said he, " to weep and to break my heart. I am ready not 
only to be bound at Jerusalem but to die for the sake of the 
Lord Jesus." 

We have next a proof of the piety and resignation of his 
friends. When they had done everything that duty and 
affection had urged them to do, yet found all their entreaties 
ineffectual, they ceased, saying, "The will of the Lord be 
done." Such is the duty of Christians on all occasions. In 
all lawful struggles and pursuits we may be as ardent and 
persevering as possible, where there is any prospect of suc- 
cess. But when hope fades, then it is our duty calmly to 
submit to what we are unable to prevent. 

Ver. 15. It appears that Paul had calculated his time with 
great judgment and precision. We are told in chap. xx. 
ver. 6, that he had sailed from Philippi after the days of 
unleavened bread, that is, immediately after the Passover; 
and in the 16th verse, "that he hastened to be at Jerusalem, 
if possible, on the day of Pentecost." He had therefore 
allowed himself just fifty days to pass between Philippi and 
Jerusalem in a leisurely manner, so as to be able to spend a 
few days in places where his visit could be useful. Thus he 
found he could spend seven days at Tyre, one at Ptolemais, 
and several days at Cesarea. 

At length as the festival of Pentecost approached, it 
became necessary for Paul to hasten his journey to Jerusa- 
lem. It is said, they took up their carriages, or rather 
having collected their baggage, they set out for Jerusalem. 
As the rest of the journey was to be made by land, and their 
numbers were considerably increased by the addition of dis- 
ciples from Cesarea, it was evidently requisite that they 
should have beasts of burden to carry their baggage. Among 
those who accompanied Paul to Jerusalem, was Mnason, a 
Cyprian, who had been long converted to the Christian re- 
ligion. He seems to have had a residence at Jerusalem, and 

z 2 



340 



LECTURE XLIV. — ACTS XXI. 



had agreed to lodge Paul and his friends while sojourning 
there. For it is to be recollected, that in the east, there are 
no inns, but merely a sort of lodging houses, barely sufficient 
for shelter without supplying food. The whole travellers, 
with the Apostle arrived in Jerusalem, and were cordially 
received. From this passage we may observe, 

1. That here we are presented with a striking instance of 
Paul's fortitude, which consists in a steady performance of 
duty in the midst of dangers. When we are satisfied that our 
conduct is right, and that we are acting from a sense of duty, 
we ought not to cherish an unmanly fear, nor to be in- 
fluenced by supposed consequences. The fortitude of Paul 
was attended by tranquillity of mind, and peace of conscience . 

2. We observe that Paul was of an ardent, benevolent, 
sympathizing disposition. He entered warmly into the 
situation and circumstances and feelings of his friends, and 
was cordially beloved by them in return. 

3. We see that Paul was assiduous in performing the duty of 
prayer. Even in taking leave of his friends he recommended 
them to the protection of the Almighty. For as he was dis- 
posed to ascribe his success on all occasions to God, so he 
always applied to God for protection and guidance and sup- 
port for himself and his friends in every emergency. 



LECTURE XLV. 
paul's fifth visit to Jerusalem. 

Acts xxi. 17-27. 



Contents : — Paul peculiarly obnoxious to the Jews for various reasons, not 
only because they considered him as an apostate, but because he taught 
that it was not incumbent on the Gentiles to observe the ceremonial law, 
and that both Jews and Gentiles were equal in the sight of God — Paul 
cordially received at Jerusalem by the brethren — Recounted to them his 
great success in spreading the Gospel — Carried with him charitable con- 
tributions for the poor of Jerusalem — He is advised, in order to remove 
or undermine the prejudices of the Jews against him, to perform a parti- 
cular ceremony whichwould be deemed a test of his adherence to the law 
of Moses — this conduct not inconsistent with pure Christianity — Na- 
tional prejudices not soon removed — Gracious condescension of God 
on this subject 

We are now arrived at the fifth and last visit which the 
Apostle made to Jerusalem after his conversion to Chris- 
tianity. The whole history of the Acts of the Apostles shows 
us how obnoxious this illustrious servant of Christ was to the 
unbelieving Jews. For their inveterate dislike, there were 
several reasons, however ill-founded, some resting on facts 
which they had distorted, and some on prejudices, which 
they neither examined nor suspected. They were deeply 
offended at the Apostle, because in their opinion he had 
apostatized from the religion of their fathers. They believed 
on Divine testimony, that God was the author of the law of 
Moses, and hence concluded, that it was destined to last for 
ever. They would not therefore examine the question, 
Whether it was consistent with the wisdom of God to 



342 



LECTURE XLV. ACTS XXI. 17-27. 



suppose that what he had at one time instituted, he could 
afterwards abrogate. But this was a confined view of the 
providence of God. For surely it is not inconsistent with 
perfect wisdom that a suitable set of rules should be given 
to an infantine state of society ; while higher and more 
perfect instructions should be prescribed when men should 
attain a more advanced state. The ordination therefore of 
the law of Moses for directing the Israelites during their 
rude and defective state, the repeal of that law, and the com- 
municating of a purely spiritual and moral dispensation 
when the world was prepared for it ; so far from being incon- 
sistent with wisdom and goodness, are conclusive and satis- 
factory proofs of both. The objection then of the Jews 
against Paul, that he was an apostate from the law of Moses, 
was founded in great ignorance. For he still adhered to the 
law of Moses ; though in a purified and highly improved 
state. He was, among Jews, a man of rank, and evidently of 
high talents, and great learning too, and while he continued 
a persecutor he was the pride and hope of his nation. But 
when he became a Christian, they considered him as degraded, 
and, accordingly rejected him from their communion. 

The Jews of the dispersion seem to have disliked the 
Apostle, not only for his sentiments respecting the cessation 
of the law of Moses, but because he went beyond the other 
Apostles, and the decision of the Council of Jerusalem ; for 
he taught that for a Christian to urge the necessity of keep- 
ing the ceremonial law would amount to a renunciation of 
the fundamental doctrines of Christianity. Thus, in his 
Epistle to the Galatians, he says, "I testify to every man 
that is circumcised, that he is bound to keep the whole law. 
Christ is become of no effect to any of you who are justified 
by the law ; ye are fallen from grace."*" Again, in his Epistle 
to the Romans, he declared in effect, that Jews and Gentiles 
are equal in the sight of God,t when he said, there is no 
respect of persons with God. 

It was evidently the intention of God to permit the Jews 



* Gal. v. 3, 4. 



f Rom. ii. 11, 



Paul's fifth visit to Jerusalem. 



343 



to continue their adherence to the law of Moses, till it 
should gradually sink into disuse by the increasing influence 
of Christianity, or till it should become impossible to observe 
its rites and ordinances by the destruction of Jerusalem and 
its temple, and the banishment of the Jews from the land of 
their fathers. 

But though the Jews were tacitly permitted to continue 
their religious rites, it was necessary that the Gentiles should 
be taught, that when they became Christians they would 
not be bound to conform to the law of Moses, because con- 
formity would be of no use, since no man could be justified 
by that law. It was requisite, also, that the Jews should 
learn that Christianity superseded Judaism, — that therefore 
the ceremonial law was no longer obligatory, even on Jews, 
though every one was at liberty to observe it till it should 
become impracticable. 

That these truths were extremely offensive to the Jews 
cannot be doubted. But instead of stating them fairly, their 
prejudices and passions disposed them to misrepresentation. 
Accordingly they affirmed boldly, though falsely, that Paul 
had endeavoured to persuade the Jews to forsake Moses, 
saying, that they ought not to circumcise their children, nor 
to walk after the customs and laws. It was easy to foresee 
then that when discovered at Jerusalem Paul would be in 
danger. 

On his arrival he was cordially received by the Christians 
of that city, and next day visited the house of James the 
younger, where he found all the elders assembled. We are 
expressly told Paul saluted the brethren, meaning that he 
observed the usual marks of courtesy which prevailed among 
his countrymen. Next he recounted distinctly the extent 
and effects of his ministry among the Gentiles. He could 
enumerate the different countries and cities in which he had 
been employed in the propagation of the Gospel after his last 
visit to Jerusalem. He could describe his success in the 
cities of Derbe and Lystra, and in the provinces of Phrygia and 
Galatia and Macedonia, in Philippi, Thessalonica and Berea. 
He could inform them of his visit to Greece, and though not 



344 



LECTURE XLV. ACTS XXI. 17~27. 



successful among the philosophers of Athens, yet that he met 
with a favourable reception among the merchants of Corinth 
and the citizens of Ephesus. He could also inform them of 
the miracles he had been enabled to perform, — of the gifts 
of the Spirit which he had been empowered to communicate, 
and of the great numbers which, by the blessing of God, he 
had converted to Christianity. This important information 
gave the greatest delight to the assembly, and they glorified 
the Lord. 

It seems to have been in a great measure overlooked, that 
one very important purpose which the Apostle had in view 
in his visit to Jerusalem is omitted in the Acts of the 
Apostles. We mean the purpose of carrying and deliver- 
ing safely the contributions which had been collected by 
his recommendation in Macedonia and Achaia for the poor 
of Jerusalem. Contributions procured by him are, however, 
plainly mentioned in the Epistle to the Romans, chap. xv. 
25, 26. "But now I go unto Jerusalem to minister unto 
the saints. For it hath pleased them of Macedonia and 
Achaia to make certain contributions for the poor saints in 
Jerusalem." Hence it appears clearly that when he wrote 
the Epistle to the Romans he intended to go to Jerusalem 
with charitable donations which had been entrusted to him, 
and it is evident, from the same testimony, that it was to the 
visit mentioned in this chapter to which he refers. Eor in 
his speech made before Felix, the Roman governor, recorded 
in the 24th chapter, he says, — " Now after many years (of 
absence) I came to Jerusalem, bringing alms to my nation, 
and offerings." It appears, too, that these collections were 
not made in a hasty manner ; for a considerable time was 
occupied in preparing them. In his second Epistle to the 
Corinthians he expressly says, that " he had boasted to 
the Macedonians that Achaia was ready a year ago." We 
have clear proof, also, that in his second visit he carried with 
him contributions from Antioch for the needy in Jerusalem. 
Indeed it is very probable that when place and opportunity 
permitted, this charitable office was never forgotten by the 
Apostle. In this he had two objects in view, first, to relieve 



PAULAS FIFTH VISIT TO JERUSALEM. 



345 



the needy, and, secondly, to strengthen the mutual good feel- 
ings of Jews and Gentiles. 

When the Apostle Paul recounted his successful efforts in 
spreading the Gospel, and the Christians of Jerusalem ex- 
pressed their delight ; their next action was very different 
from what might have been expected. They said, " Thou 
seest, brother, how many thousand Jews there are who be- 
lieve j and they are all zealous for the law. Now they have 
been informed that thou teachest all the Jews who reside 
among the Gentiles to forsake Moses, by forbidding them to 
circumcise their children, or to walk after the customs or 
institutions." 

From the circumstance that these observations were made 
so soon after they expressed their joy at the success of 
Christianity among the heathen, we are led to infer that the 
conduct of Paul among the Jews of the dispersion was well 
known in Jerusalem, and that it had excited the angry pas- 
sions, even of many of his believing countrymen, to such a 
degree that his friends were deeply alarmed, and had become 
apprehensive of danger to his life. We may wonder why such 
alarm had been created at this time more than during former 
visits. But it appears that on former occasions the arrival of 
the Apostle at Jerusalem was private, and known only to his 
friends. It is probable, too, that the information concerning 
the liberal contributions procured by Paul among the con- 
verts might be offensive to the richer Jews, who might con- 
sider it as a degradation that their poor countrymen should 
be relieved by alms collected, partly or chiefly from Gentiles. 
For it had evidently produced a very great commotion in 
Jerusalem before the arrival of the Apostle. 

It occurred to his friends that the best way of removing 
the apprehension of the Jews was to select some particular 
ceremony of the law of Moses, which was considered as a 
test of faithful adherence. They accordingly said to him, 
— The multitude must needs come together, for they will 
hear that thou art come." In other words, they concluded 
that the moment that the arrival of Paul was made known in 
Jerusalem the people would assemble, and a serious disturb- 



346 



LECTURE XL V.— ACTS XXI. 17-27. 



ance might ensue. They therefore proposed to him to unite in 
certain ceremonies .with persons who had bound themselves 
by a vow. What was the precise nature of the ceremonies 
here alluded to we cannot determine with certainty. Nor is 
it necessary. It is sufficient that we know that they were 
deemed satisfactory proofs that the person who performed 
them, was a faithful observer of the law of Moses. Or as 
here expressed, that all may know that the information 
which they had received respecting the Apostle Paul de- 
served no credit ; for he walked orderly and kept the law. 
Respecting the Gentiles, they were not commanded to 
keep the law of Moses : they were enjoined merely to ob- 
serve the four prohibitions recommended and authorised by 
the council of Jerusalem. Paul accordingly took the advice 
of his brethren, and went through the ceremonial observance 
which they had recommended. 

It may be asked, was it consistent with the high character 
of a Christian, that Paul should conform to the law of Moses 
on this occasion when he knew that that law was soon to be 
laid aside ? We answer, that though the Apostle knew that 
the law of Moses was to be laid aside by those Jews who 
should be converted to Christianity, that time was not yet 
arrived. It was therefore lawful for Paul or any other Jew 
converted to Christianity, to observe all the rites of the law 
of Moses, and to continue to do so till the period should 
arrive which God had appointed. That time appears to have 
been the destruction of Jerusalem, when it would be rendered 
impossible for any Jew, however zealous to continue to 
practise the rites of his religion. It was not, therefore, 
thought requisite to command converts from Judaism, for- 
mally and positively to lay aside the rites of the law of 
Moses. 

It is an observation of some importance, that prejudices 
and habits of a general or national character, are seldom if 
ever removed except by death. They seldom disappear till 
a generation or two pass away. How strong then might 
we suppose the attachment of the Jews to have been to a 
religion which undoubtedly came from God. Here then we 



Paul's fifth visit to Jerusalem. 



347 



see most admirable proofs of the wisdom of God, and of his 
gracious condescension to the instinctive peculiarities of 
human nature. It was not intended by God that man should 
be a fickle being, liable to sudden revolutions of character. 
As then the character of the Jews had been based at that 
time on a firm belief and strong attachment to the law of 
Moses, as a Divine institution, God thought it not proper to 
require that the transition from the Jewish to the Christian 
dispensation should be sudden and violent. Indeed, sudden 
and violent revolutions of a nation are neither safe nor per- 
manent nor advantageous. For they give such a shake to 
the good part of the character, that the bad part is apt to 
gain the ascendency. 

It would be well for men to mark and to remember this 
conduct of Divine Providence to the Jews, and to be pre- 
pared to apply it on all proper occasions. It was evidently 
not the intention of God that man should suddenly pass from 
one extreme to another, or from one state to another very 
different, except in two cases, namely, from the commission 
of sin, to a state of reformation, and from a false to a true 
religion. A sudden change from poverty to wealth is not 
favourable to character, nor from wealth to poverty. Neither 
is a violent and sudden change in the government of a nation 
beneficial to the community. 



LECTURE XLVI. 

PAUL ASSAILED AT JERUSALEM. RESCUED BY LYSIAS. 

Acts xxh 27. 



Contents. — The legal ceremonial performed by Paul, did not remove or 
lessen the prejudices against him —The Jews assail him, and endanger his 
life — They charge him, first with speaking against the people, the law, 
and this place, and next, with polluting the temple by introducing 
Gentiles into prohibited places— This, a misrepresentation and falsehood 
— Lysias, the commander of the Roman troops, rescues him— Orders him 
to be bound and conveyed to the castle of Antonia — Lysias surprised that 
Paul could speak Greek, suspects him to be an Egyptian who collected 
four thousand sicarii, or assassins, on the Mount of Olives — Remarks. 

Many of the converted Jews who had learned to acquiesce in 
the conversion of the Gentiles, yet continued to desire, that 
the Gentile converts should be required to conform to the 
law of Moses. Had they been subjected to that law, the 
Jews still flattered themselves that all the magnificent hopes 
of worldly power and grandeur would be realised. For if all 
Christians were to become Jews, their numbers would soon 
be so great as to render them formidable. They might then 
expect to gratify their favourite wishes of shaking off the 
Roman yoke, and of becoming a great independent and con- 
quering nation. But, when they found that the Gentiles 
were admitted to the same Christian privileges as themselves, 
while no obligations were laid on them to observe the law of 
Moses, their disappointed pride and ambition burst forth 
with violence against Paul, whom they supposed to be the 
author of this obnoxious measure. Paul still, however, con- 
formed to the law of Moses in his own person as a matter of 



PAUL ASSAILED AT JERUSALEM. 



349 



indifference, though he firmly and conscientiously maintained 
that it was not obligatory on converts from heathenism. 

Let us next attend to the effects produced on the minds 
of the Jews by the ceremony which the Apostle had been 
advised to perform. It is quite evident that no such effects 
followed as were expected by those who gave the advice to 
the Apostle. For the Jews were not disposed to look upon 
him with a more favourable eye. So far from it, that 
though they found him in the temple in the very act of per- 
forming that identical ceremony, so violent and ungovernable 
was their fury that they regarded not the sacred place, but 
instantly assaulted him. The attack was commenced by the 
Asiatic J ews. . Those men who had contracted the most im- 
placable hatred of him, no sooner saw him than they raised 
a furious outcry. They exclaimed, — " Men of Israel, help. 
This is the man who teacheth all, everywhere, against the 
people and the law and this place" (the temple). This was 
the first charge made in very general terms. It insinuated 
that Paul was an enemy to his religion and country, but no 
attempt was made, however, to specify the facts, for that 
would have entirely disproved the accusation. Now hatred 
is never anxious to keep close to truth, as its object is not 
justice but vengeance. The accusation, too, was addressed 
to a multitude who are seldom nice in distinguishing between 
truth and falsehood. 

There was a second charge which the Asiatic Jews made 
against the Apostle, that he had introduced heathens into 
the temple, and consequently, by such illegal conduct, had 
polluted that sacred place. Now it is well known that 
heathens might be admitted to one part of the enclosures 
connected with the temple. They might enter freely at all 
times that part which was called the Court of the Gentiles, a 
space which was contained between the outer wall and the 
Court of the Israelites, so called because none but Israelites 
or Jews were admitted. It must, then, have been within the 
inner court that they accused Paul of bringing in Gentiles. 
The accusation was however incredible ; for nothing could be 
more inconsistent with the good sense of the x\postle than to 



350 



LECTURE XLVI. ACTS XXI. 27. 



suppose that he who was anxious to befriend his countrymen, 
and to show every respect to the religion of his fathers, 
should wantonly introduce a heathen into a part of the sacred 
ground from which he was prohibited by law. 

But this charge was wholly false. It had no other foun- 
dation than the trifling circumstance that Trophimus, a 
Gentile from Ephesus, had been seen in some part of the 
city of J erusalem, in company with the Apostle. But the two 
facts were not necessarily connected. It did not follow, 
surely, that because Trophimus had been in the company of 
the Apostle in the city, that he had conducted him to any 
forbidden part of the temple. It did not prove that Tro- 
phimus had been in the temple. And even if he had been 
there, why was it concluded that he had been introduced by 
the Apostle ? Why might he not have been admitted by 
some other person? Or why might he not have gone there 
of his own accord? All was mere conjecture; no shadow of 
proof was offered, or thought necessary. Yet surely neither 
love of justice, nor an honourable zeal for the purity of the 
temple, would have led any to pronounce a sentence of con- 
demnation against the Apostle in the absence of evidence ? 

But w r hen men are led by the perverting feelings of hatred 
and revenge, invention passes for truth, and calumny is 
admitted as satisfactory evidence. Evil feelings soon break 
out into action. The noisy intemperate zeal of the Asiatic 
Jews accordingly collected an unruly multitude. Forgetful 
of the sanctity of the place, for which they were actually 
pretending the greatest veneration, they seized Paul, and 
were proceeding to put him to death. 

Now, even if the charge against Paul had been well 
founded, there was no proportion between the offence and 
the punishment. Supposing it had been true that Paul 
had spoken against his countrymen and against the temple 
worship, and supposing that his doing so constituted a 
heinous crime, still he had a just claim to be tried by the 
proper court, and not to be condemned even then till clear 
and undoubted evidence had been brought against him. If 
the action with which he was charged was not a crime, but 



PAUL ASSAILED AT JERUSALEM. 



351 



an inferior offence, a slight punishment, surely, might have 
been sufficient. If he had really brought Trophimus, the 
Ephesian, within those parts of the temple prohibited to 
Gentiles, he would have broken a positive law, but not one 
that deserved assassination. Fortunately the intended crime 
against Paul was prevented by the interposition of legal 
authority. 

In the north-west corner of the Court of the Gentiles 
which surrounded the temple stood a strong tower, commonly 
called the castle of Antonia. It was so high as to command a 
full view of the temple and its courts, and was garrisoned by 
a strong body of Roman soldiers under the orders of a high 
authority, called a military tribune. It may justly surprise us 
that an armed force should have been deemed necessary, in 
so sacred a place as the temple, for the purpose of preserving 
peace and decorum; and that this force should have con- 
sisted solely of heathens. But it must be recollected that 
the Jews at that period had become an unprincipled and 
turbulent people, led by the most headstrong passions, and 
therefore a military heathen power was requisite to restrain 
them, even when engaged in the most sacred duties of their 
religion. This circumstance proves that religion with them 
had dwindled into form. 

No sooner then had the mob collected in the courts of the 
temple, and had begun to exercise their fury against Paul, 
than information was conveyed to L^sias, the military tribune 
and governor of the castle that all Jerusalem was in an uproar. 
Instantly that officer assembled his soldiers, ran down the 
stairs, which led from the castle of Antonia to the court of 
the Gentiles, rushed into the midst of the crowd and rescued 
Paul. 

Lysias, naturally supposing from the violence employed 
against Paul, that he was some atrocious criminal, ordered 
him to be bound with two chaius, that is, chains were fixed 
by one end to each of his arms, while the other ends were 
attached to the arms of two soldiers. This method secured 
the prisoner and at the same time protected him from the 



352 



LECTURE XLVI. — ACTS XXI. 27. 



fury of the multitude. Lysias next inquired who Paul was, 
and what he had done. But he could get no information 
from the outrageous crowd; for some cried one thing and 
some another ; a proof that they were completely ignorant 
of the character and history of the person they were mal- 
treating. Lysias, therefore, ordered his soldiers to convey 
Paul to the castle of Antonia. The people then, perceiving 
that their intended victim was rescued from their fury, 
pressed upon the soldiers with their immense numbers in 
so formidable a manner that they were obliged for safety 
to carry him up the stairs which led to the castle. In the 
meantime the multitude followed close behind, exclaiming, 
"Away with him/' 

When Paul at length was brought to the top of the stairs 
and was about to be conducted into the castle, he applied to 
the commanding officer, requesting his permission to speak 
to him. It appears that Paul on this occasion addressed 
Lysias in the Greek language; for the answer of Lysias 
exactly rendered is, "Thou knowest Greek, then?" It is 
also evident that Lysias was surprised to hear the prisoner 
speak that language, and hence concluded that he had made 
a great discovery, supposing that he was an impostor who 
had formerly appeared among the Jews. " Art not thou, he 
said, the Egyptian who not long ago raised an insurrection 
and led out to the wilderness four thousand men that were 
murderers 1" To explain this question it is necessary to ob- 
serve that among the Jews of that age there appeared a class 
of men who were murderers by profession. They were called 
by Josephus Sicarii (or Daggermen), because they were 
armed with short daggers which they wore concealed under 
their long garments. It was their practice to press them- 
selves into a crowd, especially during festivals, to single out 
those to whom they bore animosity, to stab them secretly, 
and then to raise an outcry against the murderers, in order to 
screen themselves. 

The Egyptian here mentioned pretended to be a prophet, 
and persuaded a great many persons (probably Sicarii) to 



PAUL ASSAILED AT JERUSALEM. 353 

follow him to the Motet of Olives on the east of the city of 
Jerusalem, assuring them that the walls would fall down at 
his command and open for them a free passage into the city. 
Felix, the Roman governor of Judea, attacked this un disci- 
plined rabble with an army, killed some, took some prisoners, 
and dispersed the rest, the Egyptian himself making his 
escape. 

From this passage we observe : — 

1. That the Apostles and others invested with the gifts of 
the Holy Spirit had no supernatural foresight of everything 
that should befal them. For as we learn they formed 
an erroneous expectation, we conclude they had no other way 
of knowing the probable consequences of their own actions 
than other men, and that the gifts of the Spirit did not endow 
them with foreknowledge of events, except on some great 
occasions which promoted the cause of Christianity. 

2. That the most absurd credulity is frequently united with 
the most depraved conduct. The Sicarii, or murderers by 
profession, believed on the word of an Egyptian impostor that 
at his command the walls of Jerusalem would fall down. 
Nothing is more common than for men who decry the truth 
of revelation, to believe, or at least to profess to believe, that 
extraordinary effects may proceed from the most trifling and 
improbable causes. A judicial infatuation seems to rest on 
those who pervert their understanding so far as to prevent 
them from receiving the credible evidence appointed by God, 
while it impels them to believe incredible things without any 
attestation. 

3. We see that the hatred cherished towards Paul was 
founded on ignorance, falsehood and prejudice, and that it 
led the Jews to disregard truth and justice and humanity. 
Hatred disposes men to see everything through a false me- 
dium. It clouds and perverts the understanding, paralyses 
the sense of duty, and makes men insensible to the fear of 
God, and even heedless of their own interest. The man who 
is influenced by hatred hopes for enjoyment from the pain he 
inflicts on his enemy. But true happiness arises from check- 

vol. i. 2 a 



354 LECTURE XLVI. ACTS XXI. 27. 

ing evil passions and doing good for evil. We may rest 
assured that Paul was a thousand times happier in manfully 
sustaining the principles and character of a Christian, amid 
danger and suffering that would have overwhelmed most 
men, than when influenced by a spirit of persecution, though 
encouraged and applauded by all the leading men, the Scribes 
and Pharisees, the High Priest and the Sanhedrim. 



4 



LECTURE XLVII. 

PAUL, DESCRIBES HIS CONVERSION. 
Acts xxii. 1-12, 



Contents : — Short recapitulation — The grand object of the Apostle for re- 
lating his conversion to his countrymen, was the hope of convincing 
them — Addresses them in their own language — states his own parentage, 
education, and early principles, as well as his hostility to the Chris- 
tian religion — Cause of his change a supernatural vision ; for it could not 
be a dream or fancy, because his fellow-traveller could attest that the 
splendour surpassed that of the sun at midday, which struck Paul with 
blindness, and with the attending circumstances changed the whole 
structure of his mind, and made him the contrast of what he had been, a 
sincere Christian — The whole case displayed the admirable excellence of 
Christianity. 

In the last chapter we were informed, that Paul had come 
to Jerusalem for the purpose of celebrating the festival of 
Pentecost. While he was engaged in the Temple, in the act 
of performing some of the sacred rites of the Jewish religion, 
he was assailed in a violent manner by the Jews of Asia ; a 
mob was collected, which, without hesitation or inquiry, 
proceeded to wreak instant vengeance on him. But intelli- 
gence of what was going on, having been brought to Lysias, 
the 11 oman commander, he instantly with a strong body of 
soldiers rushed into the court of the Gentiles, and having 
rescued the Apostle from immediate danger, conveyed him 
to the Castle of Antonia, which stood in the north-west 
angle of the same court. After reaching the top of the 
stairs, where he stood in safety, he requested permission of 

2 a 2 



356 



LECTURE XLVII. ACTS XXII. 1-12. 



the Roman commander to address the people, who crowded 
the court below. The permission sought was instantly granted. 

It is evident, that when Lysias ordered Paul to be put in 
chains, he had* no doubt that he was a flagrant criminal. This 
is confirmed by the question which he put to Paul, demand- 
ing, whether he was the Egyptian who had revolted and 
raised an insurrection against the Romans. But when in- 
formed that Paul was a citizen of Tarsus, he seems to have 
conceived a more favourable opinion of his character. There 
was, besides, a particular reason for granting the request. 
Lysias had been anxious to know, and had questioned the 
multitude respecting him ; asking who he was, and what he 
had done. But being unable to procure any distinct intel- 
ligible answer, he probably expected to learn something from 
the speech which the Apostle was so anxious to deliver. 

If we wish to know the grand object which the Apostle 
had in view in desiring to address the multitude on this oc- 
casion, it may be easily discovered. He was animated by the 
purest piety, the most noble patriotic feelings, and the most 
ardent benevolence, while anxious to impart to his country- 
men the blessings of Christianity. As he himself, while 
acting the part of a persecutor, had been converted by super- 
natural evidence of the most wonderful nature, the convic- 
tion produced was so satisfactory and complete, and the 
impression left on his mind so lively, that he seems to have 
expected, that nothing more was necessary to produce a 
similar effect upon others, than to give a plain narrative of 
what happened to himself on the road to Damascus. It 
appears from the 19th and 20th verses of this chapter that 
this had never ceased to be his opinion. It is true he had 
been informed, in a vision, by the Lord Jesus, that his hopes 
of success at Jerusalem would fail. But that happened some 
years before. Now his ministry had been lately attended 
with such astonishing success that he might venture to hope 
that his account of the extraordinary transaction would be 
listened to not only with candour but with wonder and 
delight. We may add that there seemed to' be much pro- 
priety in making a public declaration at Jerusalem of the 



PAUL DESCRIBES HIS CONVERSION, 



357 



great change that had taken place in his character, and 
of the cause and manner of his marvellous conversion to 
Christianity. 

The Apostle having received from Lysias permission to 
address the people, spoke to them in the Hebrew language. 
We know that Paul could speak many languages. In his 
first epistle to the Corinthians he affirms that he could speak 
a greater number of languages than all the Christians in the 
learned city of Corinth. But as he was then in Jerusalem 
he chose to address the inhabitants of that city in their own 
language, which is here called the Hebrew, though in fact 
it was a compound of three languages — their own ancient 
tongue, the Chaldee, and Syriac. Accordingly, when the 
multitude perceived that Paul was addressing them in their 
native language, they observed profound silence and listened 
'with fixed attention. To account for those marks of respect, 
we must remember that a great proportion were probably 
native Jews, who seem at that time to have been less hostile 
to the Apostle than the foreign Jews. Probably, too, the 
hearers were filled with curiosity to know something from 
himself of one of whom they must have heard much. 

Paul, then, having obtained the attention of the multitude, 
began his speech with an account of his birth and education. 
As he was anxious to make the most favourable impression 
on the minds of his countrymen, he knew it was necessary 
for him to show that his birth was respectable and his edu- 
cation the best that could have been procured. He told 
them he was a Jew by birth, — a descendant from the same 
progenitor as themselves, and, though born in Tarsus, a city 
of Cilicia, yet his education had been finished in Jerusalem. 
He had been trained under Gamaliel, one of the most emi- 
nent men of his time, who was distinguished not only for 
learning but for sound sense and moderation, and an avowed 
dislike to violent measures. It was he who offered to the 
Sanhedrim the wise and judicious opinion, that Christianity 
ought not to be persecuted, but should be left to its own 
native energy, if true, or to its evident destiny, if false. 



358 



LECTURE XL VII. — ACTS XXII. 1-12. 



Under this celebrated master Paul had been instructed in 
the knowledge of his age and in the most rigid notions of 
the law of Moses, and was as zealous for the glory of God as 
any of those to whom he addressed himself. 

2. Next he mentioned his principles and conduct. He had 
considered Christianity as contrary to the law of Moses, and 
had therefore persecuted all who espoused it with the greatest 
virulence. He had voluntarily engaged himself in ap- 
prehending and binding and confining in prison all who 
acknowledged themselves Christians. For the truth of this 
declaration he could appeal to the highest authority among 
themselves ; for he could refer them to the High Priest and to 
the Sanhedrim, who had given him a commission to the Jews 
at Damascus, to demand their assistance in seizing the 
Christians of that city, in order to bring them bound to 
Jerusalem, to inflict punishment for their supposed apostacy. 

The object of the Apostle in stating these facts was im- 
portant and judicious. It was to satisfy his countrymen that 
all his opinions and prejudices and passions were at first 
opposed to Christianity. He had studied the law of Moses 
under an able master, and had formed and continued to 
cherish the strictest and most approved ideas respecting it. 
So far was he from having any favour for the Christian re- 
ligion, that he abhorred and persecuted, even unto death, all 
who acknowledged its truth. Now it was a natural, an un- 
avoidable question, What cause produced this extraordinary, 
this improbable change, from Judaism to Christianity ? How 
did it happen that he abandoned his former opinions and 
passions, and adopted the identical sentiments which he had 
previously detested ? 

The Apostle then proceeds to point out the cause of this 
extraordinary change, which in his own opinion was sufficient 
to explain the effect, and to satisfy every reasonable man ; for 
to himself it appeared irresistible. Accordingly he told them 
that while he was travelling to Damascus, and had approached 
near to that city, a most wonderful event occurred. About 
the middle of the day, when the sun shone with its greatest 



PAUL DESCRIBES HIS CONVERSION. 



359 



brilliancy, a brighter light blazed from heaven, and encircled 
himself and all who were with him. At the same time a 
voice addressed him, saying, — " Saul, Saul, why persecutest 
thou me V Paul immediately said, "Who art thou Lord? 
The voice replied, " I am Jesus of Nazareth whom thou per- 
secutest. And I said, What shall I do Lord? And the 
Lord said unto me, Arise and go into Damascus, and there 
it shall be told thee of all things which are appointed for thee 
to do." 

Should any of Paul's enemies pretend that the vision of 
which he spoke might be a dream or work of the imagination, 
he could remind them that it did not take place during 
the darkness of night, but during the splendour of noon. 
It happened, too, at the very time that he had approached 
near to Damascus, determined to apprehend for punishment 
the followers of Jesus of Nazareth. It was not probable, 
surely, that his whole purposes and dispositions and views and 
feelings should suddenly vanish, while opinions and feelings, 
directly contrary and incompatible, should instantly take 
their place, unless there had been clear, undoubted, over- 
powering evidence, to remove his prejudices and convince his 
understanding, — in short, to make it impossible to hesitate a 
moment. Paul was satisfied that this was the case. But he 
did not rest the truth of the supernatural occurrence on his 
own personal testimony. For he could prove by the evi- 
dence of his fellow-travellers that they also had seen the 
dazzling light which beamed on them from heaven. It is 
said in this chapter that his companions heard not the voice 
of him that spake to him ; while in the ninth chapter it is 
expressly said that " they heard the voice, but saw no man." 
But the apparent contradiction is easily reconciled. Jesus 
appeared to Paul alone; the voice was heard by Paul's 
fellow-travellers, but the words employed were distinguished 
and understood by Paul alone. There was an additional 
proof of the reality of the vision : Paul was struck blind, and 
required the assistance of his companions to conduct him 
safely to Damascus. Nor did he then recover from his 



360 



LECTURE XLVII. — ACTS XXII. 1-12. 



blindness. For it continued three days, and did not remove 
till Ananias was sent by divine authority to restore his sight. 
This Ananias, who had been formerly a strict observer of the 
law, and possessed the favourable opinion of the Jewish in- 
habitants of Damascus, but then converted to Christianity, 
was the person specially appointed by the Lord Jesus to 
communicate the first principles of this beneficent religion to 
the man who had left Jerusalem breathing out threatenings 
and slaughter against him and his brethren. 

There is not recorded in history an event so remarkable, 
though true, — so astonishing as the conversion of Paul from 
a virulent, bigoted Jew, to an enlightened, amiable and 
generous Christian. He was not a man of a weak unsteady 
mind, easily moved from the opinions and principles which 
he had deliberately adopted, or which had been instilled into 
him in his early years. It would not, therefore, be any 
trifling occurrence, any slight cause, that could change the 
whole current of his thoughts and feelings, and lead him to 
sentiments directly opposite to those which he had uniformly 
and obstinately cherished. It could be only some species of 
evidence, stronger and clearer than any that had hitherto 
been presented to him. Let it however be remembered that 
though Paul had been a bigoted J ew, even then he was sin- 
cere and conscientious, and acted correctly according to his 
stern, though false, ideas of duty. The moment, therefore, 
that he was convinced by the divine evidence exhibited to 
him, that his conduct as a persecutor was criminal, he in- 
stantly changed his whole course of life, and became the most 
ardent, active and persevering, of all the Apostles. 

We may also observe that nothing shows more clearly the 
excellence of the Christian religion than the contrast be- 
tween Paul as a Jew and Paul as a Christian. As a Jew he 
was intolerant, unjust and cruel. He believed that it was 
lawful to do evil that good might come. But when he 
became a Christian he became benevolent in the highest 
degree ; for while he thought it criminal to do injury to 
any, he deemed it incumbent to do good to all men as he 



PAUL DESCRIBES HIS CONVERSION. 



361 



had opportunity. Accordingly in order to gain converts to 
Christianity, he was willing and prepared at all times to com- 
ply with every thing that was not sinful ; he was ready to lay 
any restraints on himself, and to make every exertion, how- 
ever painful or difficult or formidable. For never was a 
more disinterested and amiable personage, or a more inde- 
fatigable Christian. 



I 



LECTURE XL VIII. 

THE PEOPLE ENRAGED AT THE NAME OF GENTILES. 
Acts xxii. 12-30. 



Contents : Besides his own evidence of the supernatural splendour, he 
could appeal" to his fellow-travellers who saw it and heard a voice, though 
they could not distinguish the meaning— Also to his own blindness, which 
continued three days, and to Ananias who cured him — Refers to his first 
visit to Jerusalem after his conversion, that while in a trance the Lord 
Jesus appeared to him and assured him that they would not receive his 
testimony — Paul began to remonstrate, but was checked and told that 
he must depart and go to the Gentiles — At the word the people became 
frantic, and endangered his life — Delivered by Lysias, who, thinking 
him a great criminal, orders him to be scourged— Paul pleads protec- 
tion as being a Roman citizen. 

Besides the personal evidence of Paul himself reflecting the 
extraordinary means by which he had been converted to 
Christianity, he could appeal to his fellow-travellers from 
Jerusalem to Damascus. They could attest the dazzling 
supernatural light which had descended from heaven and 
surrounded them. They could declare the effect produced 
on them by the celestial manifestation, and particularly that 
they all fell to the ground. They could also vouch that when 
they recovered themselves they found that Paul had been 
struck blind. They could also certify that after his arrival at 
Damascus he had never assailed the Christians nor attempted 
to execute any part of the commission against them which he 
had received from the High Priest and the Sanhedrim. The 
Apostle could also appeal to the testimony of Ananias, a man 
of highly respectable character, who resided at Damascus, 



THE PEOPLE ENRAGED AT THE WORD GENTILES. 363 

formerly a devout Jew aud afterwards an undoubted Chris- 
tian. Ananias could attest that Jesus had appeared to him- 
self and directed him to go to a certain house in the street 
called " Straight " where he would find Saul of Tarsus ; that 
Jesus had assured him that Paul, though formerly a perse- 
cutor, was a chosen vessel to bear his name before the Gentiles 
and kings as well as the children of Israel. Ananias could 
also declare in what state he had found Paul ; that he was 
blind and had been so for three days ; but that his sight was 
restored, while something like scales fell from his eyes imme- 
diately after Ananias had said " Receive thy sight." At the 
same time he thus addressed Paul (ver. 14) : " The God of our 
fathers hath chosen thee that thou shouldest know his will 
and see that Just One, and should hear the voice of his 
mouth. For thou shalt be his witness unto all men of what 
thou hast seen and heard." Thus it was early declared to 
him by an inspired person that he was selected by the Lord 
Jesus for some high purpose, and particularly that he was to 
give testimony to all men of what he had seen and heard ; 
and, therefore, that he was to publish everywhere the wonder- 
ful circumstances that accompanied his conversion. Then 
Ananias added : " And now why tarriest thou. Arise and be 
baptized, and wash away thy sins, calling on the name of the 
Lord." 

Let it be carefully observed that an interval of considerable 
length took place between the conversion of Paul and his first 
visit to J erusalem as a Christian. The Apostle himself gives us 
the necessary information in the same epistle to the Galatians, 
" I conferred not with flesh and blood (after his conversion). 
Neither went I up to Jerusalem to them whicli were Apostles 
before me ; but I went into Arabia and returned again to 
Damascus. Then after three years I went up to Jerusalem." 
We are not informed what portion of time was spent in 
Arabia and how much in Damascus, but that the time spent 
in both places amounted to three years. 

This visit at Jerusalem continued only fifteen days, and 
during it he saw none of the Apostles except Peter and James 
and John; these, of course, being the only Apostles at that 



364 



LECTURE XLVII1. ACTS XXII. 12-30. 



time in Jerusalem. It is remarkable that at first on his 
arrival, when he attempted to join the Christians they were 
all afraid of him and believed not that he was a disciple. 
Hence it appears that neither the disciples nor the Apostles 
at Jerusalem had received a satisfactory account of the con- 
version of Paul, though Damascus be only 156 miles north 
from Jerusalem. It was not till Barnabas informed them of 
the extraordinary circumstances which happened on the road 
to Damascus, and the change produced on Paul, that the 
disciples at Jerusalem would admit him into their society. 

It was during that short visit to Jerusalem that another 
interesting fact occurred, which is mentioned in the 17th 
verse. While Paul was praying at the temple, as was cus- 
tomary with the Jews, he fell into a trance, that is, a state in 
which the mind, after becoming insensible to all external 
objects, contemplates in a steady and vivid manner the 
subjects presented to it. Thus while Paul was in a trance 
the Lord Jesus appeared to the eyes of his mind, and said to 
him (ver. 18), " Make haste and get thee quickly out of 
Jerusalem ; for they will not receive thy testimony concern- 
ing me. And I said, Lord, they know that I imprisoned and 
beat in every synagogue them that believed on thee. And 
when the blood of thy martyr Stephen was shed I also was 
standing by and consenting unto his death, and kept the 
raiment of them that slew him." 

Here it is quite evident that the purpose for which Jesus 
appeared to Paul was to prevent him at that time from 
attempting to convert his countrymen in Jerusalem by 
stating the cause and manner of his own conversion, as he 
had evidently intended to do with high expectations. For 
Paul was so deeply impressed with the Divine interposition 
on that occasion, that he firmly believed a clear state- 
ment would overcome even Jewish obstinacy, and therefore 
began saying what has the appearance of remonstrance. He 
alluded to his former character as a rancorous persecutor, and 
was evidently going to say something more, when our Saviour 
checked him, saying, " Depart, for I will send thee far hence 
unto the Gentiles." Thus was Paul defeated in his favourite 



THE PEOPLE ENRAGED AT THE WORD GENTILES. 365 

plan by a positive prohibition ; and it is not a little remarkable 
that the mere allusion to what our Saviour said on that occa- 
sion proved that even many years afterwards it was dangerous 
to mention it to Jews. For when Paul repeated the same 
words the evil passions of the multitude were roused so that at 
the word Gentiles they became furious. They lifted up their 
voices and said, " Away with such a fellow from the earth ; 
for it is not fit that he should live." They cried out, they 
threw off their mantles, cast dust in the air, and thus gave 
every sign of the most outrageous frenzy. 

Yet what had Paul done to excite such hatred and violence? 
He had merely repeated what had been said to him by high 
authority. But why at the word Gentiles were they so ex- 
ceedingly exasperated. Because it was the enlightened and 
liberal behaviour of Paul to the G-entiles that had been the 
grand subject of provocation to the foreign Jews. For 
nothing could be more offensive to a haughty Jew who was 
proud of his birth and nation, who deemed himself the 
favourite of heaven, and looked down with a strange con- 
tempt upon the Gentiles, than that Paul, originally a zealous 
Jew, should attempt to raise the Gentiles to an equality with 
themselves. 

The Jews of that generation were in the last stage of de- 
pravity. They had set aside the moral law or had so per- 
verted it that it ceased to influence their conduct. Notwith- 
standing this they professed and they believed themselves to 
be sincerely religious. But their religion had degenerated 
into gross superstition and bigotiy. The ceremonial law was 
not sufficient for them, either in extent or minuteness or 
number of irksome tasks. They had added to it what was 
called the oral law, or the traditions of the elders, which con- 
sisted in an endless succession of useless unmeaning cere- 
monies that formed, as the Apostle Peter justly said, a yoke 
which neither they nor their fathers were able to bear. They 
believed that God was a partial being, who not only preferred 
them to all people on the world, but that all other nations 
were disregarded by him. Here is a complete proof that 
their passions had so perverted their understanding and moral 



366 LECTURE XLVIII.— ACTS XXII. 12-30. 

judgment that they could not see the most evident truths. 
It is true they were selected and separated from other tribes 
for a time ; but they were often told it was not for their own 
sakes, but for the sake of the faith and obedience of their 
great progenitor Abraham, Was it not strange then to sup- 
pose that they could be preferred for their own want of faith 
and disobedience ? They had been assured that God would 
protect them while they remained obedient, and would punish 
them when they transgressed his commandments. Yet at that 
very time they were in a state of punishment and disgrace, 
for they had lost their independence as a nation, were subject 
tot he Romans, and Roman soldiers were employed to restrain 
their habitual turbulence even while engaged in the sacred 
services of the temple. 

The Roman commander Lysias was present during the 
speech of Paul, and observed the ungovernable rage of the 
multitude. But it is evident that either he did not under- 
stand the language in which the Apostle had spoken, or im- 
perfectly comprehended the facts which had been stated. 
For it is said the chief captain commanded him to be brought 
into the castle, and then that he should be examined by 
scourging, " that he might know wherefore they cried so 
against him." Lysias had made every exertion to ascertain 
what was the charge against Paul, but without success. He, 
therefore, determined to employ another method, which to us 
would be most appalling. He ordered him to be scourged 
with rods, expecting that pain would force Paul to confess his 
supposed crime. Absurd and cruel as such a practice was, 
we must not forget that torture was long inflicted among 
Christian nations for the same purpose. It is strange that 
they did not discover that mere pain would never force bad 
men, or even weak men, to speak truth, but merely to say such 
things as the tormenters expected acute agony would extort 
from them. 

Paul was willing and ready to submit to every kind of 
suffering for the sake of religion. But he did not court per- 
secution nor submit to it when it was in his power to avoid 
it. As a Roman citizen he claimed his rights and privileges, 



THE PEOPLE ENRAGED AT THE WORD GENTILES. 367 

one of which was, exemption from corporal punishment. No 
magistrate could order a Romau citizen to be bound or 
scourged till sentence of death had been passed, after a fair 
legal trial. When, then, a centurion was proceeding to exe- 
cute the order of Lysias, cc Paul said to him, Is it lawful for 
you to scourge a man that is a Roman and uncondemned 
(or not legally tried). The centurion was alarmed and in- 
stantly communicated the information. Lysias, equally 
afraid, demanded of Paul if it was true that he was a Roman 
citizen, adding, " With a great sum obtained I this freedom." 
Paul replied that he was a Roman citizen by birth. This 
leads directly to the conclusion that the father of Paul was a 
man of consequence who could bequeath honours so highly 
valued to his son. For the honours of a Roman citizen were 
not likely to be bestowed on foreigners unless something of 
supposed high rank and importance had been attached to 
them. 



LECTURE XLIX. 

LYSIAS CALLS A MEETING OF THE SAN HET>RIM. 
Acts xxiii. 1-10. 



Contents : — The chief priests and all the Sanhedrim commanded by Lysias 
to assemble— Paul, after surveying the members, makes a speech to 
them, beginning with the declaration that he had lived in all good con- 
science before God — Ananias orders him to be smitten on the mouth — 
Reply of Paul a prophecy — When blamed for reviling, he explains — 
Observing that the Sanhedrim consisted of Pharisees and Sadducees, he 
created a division between them by acknowledging his belief in a future 
state — The altercation between the two sects becomes so violent that 
Lysias found it necessary for safety to carry off Paul instantly — Ob- 
servations. 

The military tribune Lysias, who commanded the garrison in 
the castle of Antonia, had rescued Paul from the fury of a 
Jewish mob, and afterwards permitted him to address the 
multitude. By granting this permission he doubtless ex- 
pected to obtain information respecting Paul as well as the 
cause of the violence of the Jews against him. But, being 
disappointed, he ordered him to be scourged, hoping to extort 
the truth from his own mouth. Paul, however, claimed his 
privileges as a Roman citizen, which exempted him from 
chains or scourging till legally tried. Still unable to ascer- 
tain the reason why the Jews had contracted so strong an 
antipathy to him, Lysias determined to institute an inquiry 
before the Sanhedrim, the supreme court of the Jews, allowed 
and sanctioned by the liberality of the Roman government. 
For this purpose we are told he commanded the chief priests 
and the whole council to appear. In these words, however, 



LYSIAS CALLS A MEETING OF THE SANHEDRIM. 



369 



we can trace the humiliating power which a Roman governor 
conld exercise over Jewish courts and magistrates. He could 
order them to assemble, and he could determine the business 
which was to be brought before them for their consideration. 
On the present occasion his purpose was to make them inves- 
tigate the case of Paul, whom he accordingly conducted to the 
place where the chief priests and council were assembled. 

It was more than twenty years after Paul had received his 
commission from the High Priest to go to Damascus that he 
appeared before the Sanhedrim as a criminal. He had 
formerly known intimately many of the members; but 
during so long a period many changes must have taken 
place. It is true, between his conversion and the time here 
referred to he had visited Jerusalem not less than four times. 
But it does not appear that he had any intercourse with 
persons in authority, or that he ever showed himself in public 
during any of his preceding visits. As soon, then, as he was 
brought before the council or Sanhedrim, he looked round 
with a scrutinizing eye among the assembled members, 
evidently in order to ascertain, if possible, which of them 
had been previously known to him. After taking a minute 
survey of their countenances, he addressed them, " Men and 
brethren, I have lived in all good, conscience before God 
until this day." 

TThether any questions were proposed to Paul on this 
occasion, or whether he intended to give a voluntary account 
of himself, we are not informed. TVhen the Apostle said 
that he had " lived in all good conscience before God until 
this day/ 3 are we to include his whole life and conduct while 
he was a persecuting Jew ? The words he employed seem 
naturally and fairly to bear this meaning. But how could 
this be said with truth or propriety ? Does conscience sanc- 
tion injustice or cruelty ? Xo, certainly ; neither does it 
judge our opinions even in religions matters, though they 
may be so false from education that we never suspect nor 
examine them. Such was the case with Paul. But he was 
sincere and conscientious according to his erroneous view. 
For, influenced by the spirit of persecution, there cannot be a 

VOL. I. 2 B 



370 



LECTURE XLIX. ACTS XXIII. 1-10. 



doubt he acted sincerely from a belief that he was doing his 
duty, though his ideas of duty at that period derived from the 
Pharisees were not only erroneous but pernicious. 

Before Paul had time to proceed farther, Ananias, who 
seems to have presided as high priest, called to some person 
who stood near to strike him on the mouth. This order was 
doubtless intended to express his contempt for the supposed 
insolence and falsehood of Paul in presuming to say that he 
had acted from a regard to conscience. On many other 
occasions he seems to have submitted to reproach and violence 
without complaint or opposition. But being brought as a 
supposed criminal before the national court of the Jews, where 
all his words and actions would be strictly examined, he 
thought it right to demand the observance of the usual forms 
of justice. For he evidently wished to embrace the oppor- 
tunity of clearing himself from all the undeserved reproaches 
heaped upon himself and on the religion which he had sin- 
cerely adopted. 

To the order of Ananias Paul replied in language marking 
indignation, but less in the original than in our translation. 
For the first words might with propriety be rendered, " God 
is about to smite thee," and are evidently meant to convey a 
prophecy. He adds, " Thou whited wall. For sittest thou 
to judge me according to the law, and commandest me to be 
smitten contrary to the law ?" 

The expression " whited wall," addressed to Ananias, may 
seem to us the language of contumely. But it consists of 
words couched in metaphor, a mode of speech to which the 
Jews were much accustomed, and therefore would not be so 
offensive to them as it would be to us. Similar expressions 
were employed by other inspired prophets. Thus, John the 
Baptist called the Pharisees " a generation of vipers," and 
our Saviour termed them " hypocrites," and compared them 
to " whitened sepulchres." But why did Paul call Ananias 
a " whited wall ?" Probably because he wore a white robe, 
which is the emblem of innocence and purity, and as a wall 
can neither think nor feel, he probably meant that Ananias, 
with the outward appearance of integrity, neither felt nor 



LYSIAS CALLS A MEETING OF THE SANHEDRIM. 371 



acted becoming his situation. For lie was sitting as a judge 
according to the law, yet at the same time he was acting 
contrary to justice in ordering punishment on one who had 
not been tried. 

But we have observed that Paul's reply to the order of 
Ananias conveyed a prophecy. " God is about to smite thee." 
We have the authority of Josephus for the fulfilment of this 
prophecy. He informs us that during the war of the Jews 
which led to the destruction of Jerusalem, Ananias, having 
concealed himself from his enemies in an aqueduct, was dis- 
covered, dragged out. and murdered.* 

This sharp rebuke given by the Apostle to Ananias seems, 
however, to have prevented the bystanders from executing 
the order of smiting him on the mouth, when they found that 
he was disposed to confine them to the strict rules of justice. 
But it did not prevent them from upbraiding the Apostle. 
For they said, " Bevilest thou God's high priest ? ;; Paul's 
defence is remarkable : " I wist not, brethren, that he was 
the high priest ; for it is written, Thou shalt not speak evil 
of the ruler of thy people." 

This answer undoubtedly implies that he did not know 
that Ananias was the high priest, and that if he had known 
it he would not have expressed himself in the same manner. 
Now, it is a fact that Ananias was not high priest at that 
time. He had, indeed, held that office at a former period, 
but he had been deposed. His successor Jonathan had been 
assassinated, the office had become vacant, and no new high 
priest had been appointed. As it is probable that Ananias 
had assumed the exercise of the office by his own authority, 
the rebuke of Paul was well founded ; for a man of his acute- 
ness and superior knowledge could not be ignorant of the 
history of his country. 

When Paul, then, at his entrance had taken a full view of 
the Sanhedrim, he was enabled to distinguish many of them, 
not only by face but also by character. For he observed 
that it was composed both of Pharisees and Sadducees. 

* Book II. xvii. 69. 

2 b 2 



372 



LECTURE XLIX. ACTS XXIII. 1-10. 



It may justly surprise us that in such a nation as that of . 
the J ews, who had been blessed with revelations and miracles, 
there should have been such a sect as Sadducees, who not 
only denied a resurrection, but also a future state ; for they 
believed that the soul died with the body. They accordingly 
affirmed that there are no angels nor souls of men separate 
from their bodies. Inconsistent as these opinions are with 
the Scriptures, even of the Old Testament, they were adopted 
by numbers of the rich and leading men among the Jews, 
evidently because they removed all religious restraints from 
their passions, and left them at liberty to gratify all their 
inclinations. 

Here the prudence of the Apostle suggested a method of 
dividing the sentiments of the Council by reviving the grand 
controversy between the Pharisees and Sadducees respecting 
a future state. He immediately avowed himself a Pharisee, 
and a believer in a life after death, and declared that for that 
belief he had been called to the place of justice. "lama 
Pharisee/' he said, " the son of a Pharisee. Of the hope and 
resurrection of the dead I am called in question."''' Paul 
here probably alluded to the doctrine which he taught every 
where, that Jesus had risen from the dead, and that all man- 
kind should live again. 

This innocent stratagem produced the intended effect ; for 
a dissension instantly arose between the Pharisees and Sad- 
ducees. We know that a little before the death of Jesus the 
Pharisees and Sadducees had combined against him. That, 
however, was only for a short time; for the opposition of 
their opinions prevented any cordial friendship between 
them. We see here, that though on the present occasion 
both parties seemed united against Paul, the slightest circum- 
stance was sufficient to break their union, and to revive their 
old animosity. The Pharisees accordingly took the side of 
Paul, saying, — c< We find no evil in this man, and if a spirit 
or angel hath spoken to him, let us not fight against God." 

The altercation between those two parties, who were 
opposed both in politics and religion, at length became so 
violent that Lysias was obliged to interfere. Afraid that the 



LYSIAS CALLS A MEETING OF THE SANHEDRIM. 373 

life of Paul would be endangered, he ordered a detachment 
of soldiers to remove him from the Sanhedrim to the castle 
of Antonia, where he could be kept in safety under the pro- 
tection of the lloman Government. 

1. From this passage we are naturally directed to the re- 
ligion of the Pharisees. It substituted selfish passions for 
a sense of duty, and rites and ceremonies for obedience to 
the moral law. In true as well as in false religion there 
must be something external, because man consists of a body 
as well as a soul ; and social worship cannot be conducted 
without external forms. But we ought not to forget that 
forms are intended merely as means or aids for fixing atten- 
tion and exercising our religious principles. On the other 
hand, when what was intended as means or aids are con- 
verted into ends, there can be no exercise of religious 
principle. Such external religion becomes a mere mask of 
hypocrisy; for it weakens or destroys the religion of the 
heart. Let us then be on our guard against the dangerous 
practice of reducing religion to a mere form. For this pur- 
pose we must take care to have correct sentiments of the 
nature and tendency and effects of true religion. We must 
remember that the object of it is to regulate our understand- 
ing and our passions, and to enable us to cultivate piety and 
purity of heart and benevolence of disposition, as well as to 
guide all our actions. 

2. We are also led to consider the religion of the Sadducees. 
Nothing is more true than that men run from one extreme 
to another. While the Pharisees adhered rigidly to a multi- 
tude of worthless and trivial forms of human invention, the 
Sadducees threw off the most important part of it. For men 
who reject a future state must have a false idea of God, of 
his perfections and plans, and of the duties incumbent on 
the human race. They must consequently be ignorant that 
the great object of the duties prescribed by God was to 
form those high qualifications which are intended to pro- 
mote the dignity and happiness of man. Men who are not 
influenced by the belief of a future state of rewards and 
punishments, can be guided only by their own notions of 



374 



LECTURE XLIX. ACTS XXIII. 1-10. 



worldly interest, and have no claim to the confidence of their 
fellow-creatures. 

3. We may observe the benefits to the Christian religion 
derived from the opposition of the Pharisees and Sadducees. 
They opposed Christianity on the only two possible grounds, 
superstition and incredulity, that is, a disposition to believe 
too much or too little. Whatever these two sects allowed to 
be facts must undoubtedly be so. But after the strictest 
examination they acknowledged the truth of the miracles. 
And though they denied the resurrection of Christ, they 
never brought before a court either the Apostles or Roman 
soldiers, nor ever investigated the reports on that subject, 
which must have been well known to ail the inhabitants of 
Jerusalem. 



LECTURE L. 

LYSIAS SENDS PAUL TO CESAREA FOR SAFETY, 
Acts xxiii. 1 1. 



Contents : — Our Saviour appears to Paul, and promises that he should 
bear witness for him at Rome — He had already wished to visit Rome, 
to impart spiritual gifts and reap some fruit* — A conspiracy of forty 
persons formed to assassinate Paul — This fact communicated to the San- 
hedrim and sanctioned by it — Discovered by Paul's Nephew --Paul 
accordingly requested a centurion to introduce him to Lysias — Lysias 
immediately perceived Paul's danger in Jerusalem, and sent him to Felix 
under the protection of a strong guard — Arrives in Cesarea, and confined 
in Herod's judgment hall-— Admirable conduct of Paul. 

In the preceding part of this chapter, we are informed that 
while Paul stood before the Jewish Sanhedrim, he was in 
danger of being torn to pieces, and was rescued by the mili- 
tary tribune Lysias, with his soldiers. So many were the 
dangers which then beset the Apostle, that in a similar state, 
even the most intrepid might have begun to despond. But 
God never leaves his faithful servants unheeded or unpro- 
tected. On the following night, the Lord Jesus appeared to 
Paul, evidently for the purpose of dispelling his fears and 
animating his hopes, by the assurance that he should not be 
put to death at Jerusalem, notwithstanding the host of ene- 
mies that had combined against him. On the other hand, 
he was assured that he should live to visit Rome. Nothing 
could have gratified him more highly ; nothing could have 
tended more to enliven his spirits than so delightful a pros- 



* Rom. i. 11, 13. 



376 



LECTURE L. — ACTS XXIII. 11. 



pect. Rome at that time was a city of immense extent, 
supposed to contain more than a million of inhabitants . 
Being the capital of the Roman empire, it was closely con- 
nected with all its provinces ; so that if Christianity had been 
firmly established there, its progress would be rapid in every 
part of the known world. The Apostle had already written 
his Epistle to the Christians at Rome, and had on that 
occasion expressed a most ardent desire to visit them, in 
order to confer spiritual gifts as well as to instruct them in 
the nature and evidence of the Christian religion. The 
promise then given to him by the Lord Jesus that he should 
visit the Roman capital, tended to fortify his mind, and thus 
qualified him to encounter without fear the dangers which 
threatened him from every quarter. 

2. We are next presented with an account of a singular 
conspiracy formed against the Apostle. More than forty 
persons bound themselves to one another by an oath, that 
they would neither eat nor drink till they had killed Paul ; 
at the same time imprecating a curse on themselves if they 
failed in their engagement. What extraordinary conduct ! 
What had Paul done to deserve assassination ? Even if he 
had been accused of an atrocious crime, surely he had un- 
doubted claims to be tried by the proper court according to 
the rules of justice and fair unexceptionable evidence. But 
he had committed no crime ; and the conspirators knew 
well there was no evidence against him. 

What are we to think of the Scribes and Pharisees and 
members of the Sanhedrim, the judges of the Supreme Court! 
What sort of men must they have been to whom more than 
forty conspirators dared to propose the deliberate and shock- 
ing crime of murder ! It is not, indeed, expressly said, that 
the members of the Sanhedrim had agreed to participate in 
it. It is, however, evident, from the information communi- 
cated to Paul, that they connived at it, approved of it, and 
did not intend to take any measures to prevent it. On the 
contrary, they consented to make the application to Lysias, 
to bring Paul again before the Sanhedrim for the disguised 
purpose of furnishing the opportunity desired by the con- 



LYSIAS SENDS PAUL TO CESAREA. 377 

spirators. As Lysias would undoubtedly send a guard with 
Paul for his protection, it appears to have been the intention 
of the conspirators to overpower the guard by their numbers. 

The conspiracy was of so infamous a nature that it is 
scarcely credible that it could be approved by any great pro- 
portion of the Supreme Council. For it was a part of the 
plot that the Sanhedrim as a body was to apply to Lysias 
under the false pretence that they wished another meeting 
in order to make farther inquiry respecting Paul. Thus they 
seemed to have engaged to bring Paul to the place concerted 
for his assassination. 

Fortunately, however, for the cause of innocence and 
worth, it is difficult to conceal a conspiracy. And this diffi- 
culty increases with the number of persons concerned. For 
among a great number of persons there will be some men of 
less courage, some who have a more tender conscience, and 
others possessed of greater humanity, who upon reflection 
will shudder at the thought of imbruing their hands in blood. 
There will be some also incapable of keeping so weighty a 
secret. 

It is not said whether the disclosure of the odious combina- 
tion was made by one of the conspirators who had relented or 
by a member of the Sanhedrim. But it appears that by some 
means or other Paul's nephew had obtained intelligence, and 
instantly communicated it to Paul. Paul again, acting with 
his usual prudence and decision, called a centurion, a Roman 
officer who commanded a hundred soldiers, and requested 
him to conduct his nephew to Lysias, the commanding officer. 

Accordingly the centurion introduced the young man to 
Lysias, who repeated to him the information which he had 
already given to Paul respecting the conspiracy. Lysias, 
having heard the whole matter, justly concluded that, as the 
Sanhedrim and the people of Jerusalem were equally involved, 
there was no longer safety for Paul in Jerusalem. He, there- 
fore, deemed it necessary to send him away, and, as the 
danger was pressing, he determined that the removal should 
be immediate and as private as possible, too, lest the con- 
spirators should get intelligence and attempt to interfere. 



378 LECTURE L. — ACTS XXIII. 11. 

For the same reason he charged Paul's nephew to tell nobody 
what he had disclosed to him. At the same time he ordered 
two centurions to prepare a strong body of soldiers to escort 
Paul to Cesarea. The number of armed men was so great 
that he must have apprehended formidable opposition, if his 
purpose had been discovered ; for it consisted of no less than 
two hundred infantry and seventy cavalry. There were also 
two hundred spearmen, or men armed with darts or javelins ; 
a species of troops usually employed by the Romans to guard 
prisoners. Thus the whole number of armed men amounted 
to four hundred and seventy. The centurions were also 
ordered to provide beasts of burden for Paul to ride on, and 
to set off at the third hour of the night, or at nine in the 
evening. 

Cesarea, to which Lysias sent Paul, was a city built by the 
first Herod, and distant from Jerusalem about seventy or 
eighty miles. It was the usual place of residence of the 
Roman procurator of Judea, or governor of Syria, an office 
held at that time by Felix. 

It was necessary that Lysias should give some account of 
Paul, and his reasons for sending him to Cesarea. Accord- 
ingly he wrote a letter to Felix. He began by intimating 
that Paul had been seized by the Jews and placed in 
jeopardy, when, fortunately, he arrived with a body of 
soldiers and rescued him. It is evident that Lysias was 
willing that his conduct should appear to the greatest ad- 
vantage on this occasion ; for he seems to insinuate that the 
reason of his interference was his knowledge that Paul was a 
Roman citizen, though from the history it is evident that he 
did not discover this fact till he had conveyed the Apostle to 
the castle of Antonia, and ordered him to be examined by 
scourging. Lysias also informed Felix that he had brought 
the prisoner before the Jewish Sanhedrim, in order, by their 
help, to ascertain the crime with which they had charged him, 
and that he then discovered that Paul was accused merely of 
questions of their law, but that he was charged with nothing 
that deserved death, or even imprisonment. In short he had 
satisfied himself of the innocence of Paul, and that the guilt 



LYSIAS SENDS PAUL TO CESAREA. 



379 



ascribed to him was merely a difference of opinion on sub- 
jects "which he considered Jewish, and too difficult for him to 
decide. Lysias then gave the reason why he had dispatched 
Paul to Cesarea. It was to place him beyond the reach of 
the conspirators who had resolved on his death. 

The four hundred and seventy troops which had accompa- 
nied Paul from Jerusalem, arrived next morning at Antipatris 
with their prisoner. This was a small town supposed to be 
about forty-two miles north-west from Jerusalem, and situate 
on the shore of the Mediterranean sea. There the foot- 
soldiers left him and returned to Jerusalem ; being satisfied 
that he was safe from his declared enemies. The cavalry 
then proceeded with Paul to Cesarea, and delivered their 
prisoner to Felix, with the letter of information from Lysias. 
"When Felix had read the letter, and inquired of what 
province Paul was, he promised to give him a hearing when 
his accusers should arrive from Jerusalem. In the mean 
time he commanded him to be confined in prison. From 
this passage we may observe : — 

1. Here we have additional proof that Paul suffered much 
for his firm adherence to the Christian religion. He must 
evidently, from his birth, rank and education, have been in 
favourable, or at least independent, circumstances. He had 
been removed at an early period from Tarsus, the place of his 
birth, to Jerusalem, where he had received the highest edu- 
cation under one of the most celebrated teachers. Such 
education must have been attended with considerable ex- 
pense, and hence we are entitled to conclude that the father 
of Paul was in opulent circumstances. But when he became 
a Christian he seems to have forfeited or lost the wealth 
which he formerly possessed. For we know, from his own 
information, that he depended for his support chiefly on his 
personal labour ; and when imprisoned he was maintained 
by the contributions of affectionate friends. Paul, too, ap- 
pears to have been persecuted with more unrelenting severity 
than any of the other Apostles, because, from his abilities and 
learning and rank, he was considered as a formidable anta- 
gonist. No man ever bore sufferings with more magna- 



380 



LECTURE L. ACTS XXIII. 11. 



nimity than the Apostle, or maintained a more steady 
perseverance in the discharge of the most difficult duties. 
We may justly, then, consider the persecutions he under- 
went as furnishing the best opportunities of exercising the 
highest and noblest virtues of the Christian religion, such as 
patience, perseverance and fortitude, meekness and mercy, 
the love of enemies, and returning good for evil. 

We may observe how just the opinions of Paul were 
respecting the calamities inflicted on him. He never con- 
sidered them as the judgment of heaven or marks of divine 
wrath. Neither did he ever expect that because he was 
zealous and indefatigable in the cause of God he was to be 
exempted from suffering. Like the other Apostles he indeed 
rejoiced that he was counted worthy to suffer for the name 
of Jesus. He never repined at the dispensations of heaven, 
for he knew that at the introduction of Christianity, all who 
would live godly in Christ Jesus must suffer persecution. 

It is remarkable that neither the number nor repetition 
nor severity of his sufferings made him sink into despair. 
On the contrary, his courage seems to have increased with 
his calamities ; for his presence of mind and fortitude never 
forsook him. When his own prudence could avert perse- 
c ution he always exercised it ; for he thought it nodisgrace 
to flee from danger when duty and utility required it. When 
his rights and privileges as a Roman citizen were about to be 
infringed by exposing him to scourging and chains he did not 
scruple to claim them. 

Nor is it less remarkable, while enduring every evil which 
the malice of his enemies could inflict, how mild and generous 
his feelings to them were ! When a man is unjustly and 
cruelly treated, how apt is he to burn with resentment, — to 
cherish feelings of retaliation, — to slander, abuse or injure 
his assailants. But the spirit of revenge never kindled in the 
breast of Paul. He had evidently made his Divine Master 
the grand model of his imitation, and had been wonderfully 
successful. He considered his worst enemies merely as ob- 
jects of compassion, — as ignorant of their own interest, and 
as blindly rushing on destruction. The kindly feelings, the 



LYSIAS SENDS PAUL TO CESAREA. 



381 



ardent affection., which he expresses for his infatuated country- 
men are remarkably striking : " I say the truth in Christ ; I 
lie not ; my conscience also bearing witness for me w T ith the 
Holy Ghost, that I have great heaviness and continual sorrow 
in my heart, for I could wish myself devoted to death by 
Christ, for my brethren, my kinsmen according to the 
flesh/'* as the passage might be rendered. 

2. From this passage we may see the danger of giving way 
to resentment and hatred. These feelings grow stronger by 
gratification till they become uncontrollable, and lead to 
crimes hideous and horrible. Hence, also, we see the wisdom 
of our Saviour's exhortation, not to be angry, nor to use 
harsh terms against our neighbour; for angry feelings and 
abusive language lead to the commission of crimes. 



Kom. ix. 1-3, 



LECTURE LI. 

PAUL ACCUSED BEFORE FELIX BY TERTULLUS. 
Acts xxiv. 



Contents : — Trial of Paul before Felix — The Sanhedrim his accusers and 
Tertullus their counsel— Character of Felix — Speech of Tertullus — He 
brings four charges against Paul, but no evidence except the bare asser- 
tion of the accusers — They trusted not to truth, but to their own political 
or personal influence — Paul is called on for his defence — He begins with 
expressions of courtesy without flattery — He denies all the charges of 
Tertullus, though he thinks proper to notice the fourth— Observations — 
Disgraceful means employed by the enemies of Paul. 

In this chapter we are presented with a short account of the 
accusation and defence of Paul at Cesarea before Felix, the 
Roman procurator or governor of the province of Syria. The 
day of trial was fixed to take place five days after Paul had 
arrived there as a prisoner in the custody of a Roman guard. 
At the same time intimation of the appointment must have 
been sent to the Sanhedrim at Jerusalem, who, Felix evi- 
dently expected, would appear in the character of accusers 
and prosecutors. It was not indeed a little strange that the 
same individuals who were accustomed to sit as judges in the 
supreme court of the Jews should appear before the Roman 
governor as accusers of a private person, and of a crime, too, 
which the Romans found it impossible to understand. 

On the day appointed, Ananias, who at that time seems to 
have usurped the office of high priest, along with certain 
members of the Sanhedrim, went up from Jerusalem to 
Cesarea. They brought with them one Tertullus as an orator 



PAUL ACCUSED BEFORE FELIX BY TERTULLUS. 383 

or advocate, to state their charges against Paul. This man 
was evidently a Jewish lawyer, and consequently presumed 
to be well acquainted with the questions and controversies of 
his countrymen, as well as with the ground of their animosity 
against Paul. He speaks of the law of Moses as our law, and 
classes himself with those who apprehended the Apostle and 
were proceeding to judge him at Jerusalem. 

Before considering the accusation of Paul, and his defence, 
it will be proper to give some account of the character of 
Felix, who united in his own person both the judicial and 
executive powers of the province of Syria, which included 
Galilee and Judea. Felix was originally a slave, but had 
been set free by the Emperor Claudius. By the influence of 
his brother Pallas with that prince, along with his own in- 
trigues, he had been promoted to his office. It has been 
justly observed that men who have been bred up under 
tyranny and oppression, if afterwards raised to power, instead 
of acting with justice and humanity, have often been noto- 
rious for rapacity and cruelty, as if they wished to be avenged 
for the sufferings which had been formerly inflicted on them- 
selves. Such a man was Felix. He seduced Drusilla, the 
sister of King Agrippa the younger, from her husband Azizus, 
king of the Emessenes, and prevailed on her to become his 
wife, though it was contrary to the laws of the Jews for one 
of their religion to marry a heathen. Before such a judge an 
unknown individual like Paul had no encouraging prospect of 
justice, in opposition to the formidable influence of the leading 
men of the Jewish nation. For there cannot be a doubt that 
Felix had a strong inclination to gratify their wishes. 

We have here the speech of Tertullus from the second 
to the ninth verse, in which he states at length all the 
charges which Paul's greatest enemies found it possible 
to bring against him. Of course, we may be prepared to 
expect that if any real faults had been detected, Tertullus 
would not have been reluctant to expose them. Nor need 
we wonder that misrepresentation and exaggeration, as well 
as evident falsehood, would be employed. The speech of 
Tertullus consists of an introduction, and certain charges 



384 



LECTURE LI. ACTS XXIV.. 



against the Apostle. The introduction is addressed to 
Felix, and exhibits a stronger desire to natter him than to 
adhere to truth. Tor the government of Felix was distin- 
guished neither by the tranquillity of the country nor by 
worthy deeds done by him to the nation. The charges made 
against the Apostle are four. 1. That he was pestilent. 
2. That he had stirred up sedition among the Jews every- 
where. 3. That he was a ringleader of the sect of the 
Nazarenes. 4. That he had profaned the temple. Let us 
then shortly consider each of these. 

1. The first is, that Paul was a pestilent fellow. By this 
expression it seems to be meant that he was a wicked im- 
postor, who went about teaching error and falsehood and 
corrupting the morals of men. This charge we know had no 
foundation. Instead of being a pest, he was an invaluable 
blessing to every society in which he mingled. He used no 
falsehood nor fraud. He was the enlightener, the reformer 
and improver, of his countrymen. He wrought miracles and 
cured diseases in proof of his divine commission. 

2. He was accused of exciting sedition among the Jews 
through the world. By sedition is meant raising commotions 
among subjects against those who rule the state. Now we 
know well that no man was ever more free of this crime than 
the Apostle ; nor had the Roman government a more faithful 
subject ; for he not only obeyed the laws himself, but urged 
obedience on others by the most sacred obligations, by the 
fear of God and a respect for conscience. He enjoined all 
Christians to yield submission to the higher powers, to be 
subject to principalities and powers, and to obey magistrates. 

3. The third charge against the Apostle was that he was a 
ringleader of the sect of the Nazarenes. Here we find that 
the Christians were distinguished among the Jews by the 
contemptuous name of Nazarenes, from the obscure village 
of Nazareth, where Jesus Christ had lived from an early age. 
This appellation corresponded with the opinions of some of 
the Sanhedrim, when they said to Nicodemus, " Can any good 
thing come out of Nazareth V Tertullus also called the 
Nazarenes a sect : but this word was applied to any class or 



PAUL ACCUSED BEFORE FELIX BY TERTULLUS. 385 



number of men distinguished by peculiar opinions, without 
marking any disrespect to character. Thus we read of the 
sect of the Pharisees and the sect of the Sadducees. 

It is to be observed that it was the usual practice of the 
Romans to grant to the nations which they conquered the 
privilege of retaining their own religion with all its doctrines, 
forms and worship. But if a Jew renounced his religion, 
then, according to the established notions of the Romans, he 
forfeited all right to the protection of the government. The 
object of Tertullus was evidently to show that Paul was an 
apostate from the religion of his fathers, and therefore not 
entitled to the privileges of a Jew. 

4. The fourth charge was that Paul had profaned, or 
attempted to profane, the temple. This seems to allude 
to the rumour that he had introduced Trophimus into some 
part of the temple prohibited to Gentiles. In scripture the 
word " temple " is used sometimes in a restricted sense, and 
applied solely to the building, which contained two apart- 
ments, the first termed the sanctuary, or Holy Place, and 
the second called the Holy of Holies ; sometimes again the 
word temple was employed, to include all the surrounding 
courts. A Gentile could not pass beyond the outer court, 
which was, on that account, denominated the Court of the 
Gentiles. This charge against the Apostle, however, had no 
foundation, and the real truth seems to have been known and 
believed by the accusers ■ for no attempt was made to prove 
it by the testimony of witnesses. 

Such, then, were the charges made by Tertullus, supported 
by Ananias and the Sanhedrim, against Paul, — stated with 
all the force and colouring which the advocate could employ. 
A complaint was then added against Lysias, on account of 
what seems to have been considered not only an unseason- 
able but an illegal interference on his part. It was, however, 
at the same time acknowledged that Lysias had referred the 
accusers of Paul to Felix, who would, from his office, hear the 
whole cause and determine accordingly. 

But where was the evidence in support of the charges. It 

vol. i. 2 c 



386 



LECTURE LI. ACTS XXIV. 



is contained in the 9tli verse : " And tlie Jews also assented, 
saying that these things were so." By the Jews here is 
meant Ananias and the Sanhedrim. But it is remarkable 
they offered no other evidence but their own assertion, and 
let it be remembered that was the assertion of mere accusers, 
led by the implacable feeling of hatred. We should have 
expected that they would have produced witnesses to prove 
the truth of their allegations. But they did not rely on 
truth; for they evidently supposed that the influence of 
persons of their rank and consequence would be sufficient to 
determine Felix to condemn Paul. Felix, however, though a 
man without principle, durst not vent are to act so directly 
against law and justice. He therefore called on Paul to 
make his defence, and then seems to have listened to it with 
candour and patience. 

We are next called upon to direct our attention to the 
defence of Paul, which displays his great knowledge and 
judgment and presence of mind. It does not appear that 
he had any previous notice of the charges which were to 
be preferred against him. He seems to have been called 
upon at a moment's warning, to hear and consider and 
refute them on the spot. Yet his answer is clear, complete 
and decisive. 

He begins in an easy and natural manner, with such ex- 
pressions of civility and respect as were due to the supreme 
magistrate. He was glad, he said, that he was to defend 
himself, not before a mere stranger, ignorant of the laws and 
customs of the Jews, but before a judge who had presided for 
several years over the nation. He then proceeds to deny all 
the charges made by Tertullus against him, for as no evi- 
dence was offered except the assertion of his accusers, 
unsupported by testimony, nothing remained for the accused 
but a positive denial, and a demand that the assertion should 
be proved by proper evidence. Because his accusers were 
inhabitants of Jerusalem he confines himself chiefly to his 
conduct from the time of his last arrival in that city. And 
as that had happened only twelve days before, he insinuates 



PAUL ACCUSED BEFORE FELIX BY TERTULLUS. 387 

that nothing could be easier than to produce proofs of trans- 
actions so recent. He then affirms that he had not disputed 
in the temple, nor collected crowds in the synagogues nor in 
the city, and concludes this part of his defence by affirming 
boldly that his accusers could not prove what they alleged 
against him. 

The only one of the charges which the Apostle thought it 
necessary to explain and refute was, that he was a ringleader 
of the sect of the Nazarenes. He did not refuse to own that 
he was a Christian, though he meant to deny the conclusion 
which his enemies drew from his acknowledgment. "But 
this I confess unto thee, that after the way which they 
call ' heresy 3 so worship I the God of my fathers." Here it 
is necessary to observe that the word translated " heresy" 
is the same which was employed by Tertullus in his accu- 
sation, when he charged Paul with being a ringleader of the 
sect of the Nazarenes. It ought, therefore, to be rendered 
by the same word in the defence as it had been in the accu- 
sation. The passage would then be, — "But this I confess 
unto thee, that after the way which they call a sect so 
worship I the God of my fathers." Now the object of 
Paul's accusers was to insinuate, that by being ringleader 
of a new sect, which they called Nazarenes, he was ne- 
cessarily an apostate from the religion of his country, and 
therefore not entitled to the protection of the Roman 
government. But the consideration of Paul's answer must 
be reserved to the ensuing lecture. From this passage we 
may observe — 

1. That men resort to the most unjustifiable methods of 
pulling down those whom they do not like. They are ready 
to natter such persons in power as can aid their plans by co- 
operating with them. Accordingly the accusers of Paul were 
ready to flatter Felix, though they knew him to be profligate 
and unprincipled, in the hope that they might prevail upon 
him to take part against Paul. 

2. "While trying to gain Felix by flattery they did not 
hesitate to have recourse to disgraceful means to degrade 



388 



LECTURE LI. ACTS XXIV. 



their antagonists. Thus they called the Christians a Naza» 
renes." It is remarkable how common it is to substitute 
nicknames for facts or reasons or arguments. 

3. But when men are influenced by evil passions, as envy, 
revenge or hatred ; when debasing names do not answer their 
purpose they boldly advance falsehoods. Yet in all such 
cases, when permission is granted, falsehoods are speedily 
detected and easily exposed and refuted. 



LECTURE LII. 

PAUl/s DEFENCE BEFORE FELIX- 
Acts xxiv. 14. 



Contents : — Paul states shortly his conformity to the doctrines and worship 
of the Jews as contained in the law and the prophets, that he had the 
same hopes of a future life, and was guided by a conscience void of 
offence towards God and men — While the Jews believed in a Messiah 
still expected, he believed in one who was already come— As a proof 
of regard for his country and respect for the temple he mentions the 
money he had brought for both purposes — He was engaged in a rite 
of purification when beset by Jews from Asia — Complains that no. evi- 
dence was alleged against them — Felix adjourns the trial — He sends for 
Paul afterwards, and hears him concerning the faith in Christ — "When 
he discoursed concerning justice and temperance and a future judgment, 
Felix trembled — He also sent for Paul on other occasions, hoping that 
money would have been offered to procure his liberty — Left in prison by 
Felix, wmere he was detained for two years — Observations. 

Tertullus, among other accusations against Paul, charged 
him with being the ringleader of the sect of the Nazarenes 
and an apostate from the religion of his country ; and, con- 
sequently, as he seems to have reasoned, not entitled to the 
protection or even toleration of the Roman government. 
This was a heavy charge, quite intelligible to a Roman magis- 
trate, though he might know nothing of the peculiar Jewish 
tenets with which it was connected. In answering it Paul 
found it necessary to state shortly the fundamental Jewish 
doctrines and worship to which he still firmly adhered. 

He began with affirming that he continued to worship the 
same God who had been worshipped by their fathers, conse- 
quently he had not abandoned their religion. But he not 
only worshipped the same God as the rest of his countrymen 



390 



LECTURE LIT. ACTS XXIV. 14. 



did, but his creed also was the same. He then proceeds to 
state his belief in the same fundamental doctrines. " Be- 
lieving/' he says, " all things which are written in the law 
and the prophets/' he could have justly added that he under- 
stood and could explain them; which his prosecutors, with 
all their excessive zeal and boasted learning, could not do. 
He asserts also that he entertained the same hopes of a future 
life as his countrymen did. He added, that in his whole 
religious conduct, and in all his intercourse with the world, 
he had exerted himself to maintain so pure a character 
that none might be able to charge him with offence either to 
God or to man. 

As Paul, then, preserved the fundamental principles of true 
religion, which belong equally to the law of Moses and to 
Christianity, strictly speaking, he could not be said to have 
changed his religion. But is not Christianity a different 
religion from the Jewish ? No doubt we are accustomed to 
think and say so, and it certainly is different in many respects. 
But the most important doctrines are the same in both, The 
Jews believed in a Messiah to come, according to the clear 
prediction of their ancient prophets. We believe in the same 
Messiah, with the additional circumstance that he is already 
come, and that he communicated some new doctrines or more 
complete information respecting himself and his high office, 
as well as enjoined many additional duties of the purest and 
most elevated nature ; for he came to complete the law and 
fufil prophecy. It is evident, then, that Paul had adopted 
no opinions nor worship that could justly make him forfeit 
the privileges of a Jew. Perhaps when he alluded to his 
belief of a future state, he meant to insinuate that in his 
faith and hope he was more of a Jew than his accusers ; for 
we find the high priest and his associates were Sadducees at 
the time, as referred to in the 23rd chapter and 6th verse, 
and, consequently, were so far apostates as to deny the essen- 
tial doctrine of a future state. 

The Apostle in the 17th verse returns to the other charges. 
" Now after many years I came to bring alms to my nation 
and offerings." From his visit at Jerusalem, mentioned in 



PAUl/s DEFENCE BEFORE FELIX. 



391 



the 15th chapter, to the visit here referred to, it was about 
eight years. He brought with him charitable contributions 
and offerings. These had been collected in different places 
by the Apostle, especially in Macedonia and Achaia, and were 
intended for the poor of Jerusalem. The offerings here 
mentioned seem to denote the money paid by the Jews for 
the service of the temple, that is, for paying the daily sacri- 
fices and defraying the other expenses necessary for support- 
ing the religious institutions and ceremonies. These offerings 
were sent annually to Jerusalem from every Jew in whatever 
part of the world he happened to reside. Each male paid 
half a shekel, amounting to fifteen pence of our money, as 
was enjoined by a law contained in the 30th chapter of 
Exodus. When, then, he says he came to Jerusalem bringing 
contributions and offerings, he indirectly refutes the charge 
of profaning the temple. Eor was it probable that he who 
showed so kindly a regard to the poor, and so great a concern 
to furnish supplies for the service of the temple, should act so 
inconsistent a part as to be guilty of profaning it. 

He added another argument to the same purpose, which 
showed his respect for the law of Moses, and consequently 
for the temple of Jerusalem, in which the most splendid part 
of Divine worship was celebrated. He had been engaged in 
some of the rights of purification at the very time when some 
Jews from Asia, who had previously known him, had excited 
the multitude against him. He thus forcibly urges the great 
improbability that at such a time he could be guilty of the 
very unseemly conduct which his accusers attributed to him. 

The Apostle farther asserted that he had never assembled 
a multitude, nor did a single action to encourage tumult. 
But if there were any persons who pretended to prove any- 
thing against him, who said they had seen him profaning the 
temple, why were they not produced and ready to give their 
testimony? \Yas it right or just to proceed upon mere 
rumour when it was so easy to produce the pretended wit- 
nesses ? Eor we must not forget that this report referred to 
what had happened not more than twelve days before. 

The Apostle having clearly proved that he was charged 



392 



LECTURE LII. ACTS XXIV. 14. 



without evidence, next appeals to his accusers themselves 
urging them to testify, if they could, anything criminal or 
unbecoming against him from their own knowledge. They 
had seen him when he was brought before them as members 
of the Sanhedrim. He had, indeed, made a public declaration 
of his belief in a future state. He had said when placed at 
the bar of the Sanhedrim, " Touching the resurrection of the 
dead, I am called in question by you." If his accusers were 
chiefly Sadducees we should see the reason why the Apostle 
singled out the doctrine of a future state on this occasion, and 
why he laid so much stress upon it. For while he himself 
believed and respected all that is contained in the law and the 
prophets, they, by disbelieving a future state, were the real 
apostates. For though this doctrine was found in the books 
of Moses by our Saviour only, it is easy to discover it in the 
books of the prophets. It is well known, too, that except the 
Sadducees, who formed a small party among the wealthy, 
the rest of the Jews believed in the immortality of the soul. 

The result of this accusation and defence of Paul before 
Felix is mentioned in the 22nd verse : " And Felix, when he 
heard these things, having a more perfect knowledge of that 
way, he deferred proceedings, saying, When Lysias the chief 
captain shall come down, I will know the uttermost of your 
matter." Here it may be observed that the Christian 
religion is called " the way," or " that way and it seems 
to be intimated that Felix had a perfect knowledge of it. 
But we find that all the Romans had difficulty in under- 
standing the accusations of the Jews against the Christians 
and the grounds of their difference ; and therefore in reading 
these words we should naturally feel some surprise. For if 
Felix had a perfect knowledge of the Christian religion he 
would have found it an easy matter to decide the question, 
and would not have thought it necessary to defer proceedings 
till Lysias should attend, or. require to know from him the 
uttermost of the matter. Besides, if his knowledge of 
Christianity had been perfect, why should he, as is mentioned 
in the 24th verse, send for Paul, in order to hear him con- 
cerning the faith in Christ. The meaning, then, evidently 



PAULAS DEFENCE BEFORE FELIX. 



393 



is, that Felix, after hearing the charge and defence, deferred 
proceedings till he should be better informed respecting the 
Christian religion. 

Felix had adjourned the proceedings against Paul till the 
evidence of the tribune Lysias could be procured. But 
Lysias had already in his letter to Felix given all the infor- 
mation in his power. He had said that there were no charges 
against Paul, excepting his opinions respecting questions of 
the Jewish law, and that he had committed no crime deserv- 
ing either death or imprisonment. The evidence of Lysias, 
therefore, could throw no additional light on the matter. 
Besides, though Ananias and the members of the Sanhedrim, 
with Tertullus as their counsel and advocate, had come pre- 
pared from Jerusalem to exhibit his conduct in the worst 
light, and to bring as many accusations as possible against 
him, they did not even attempt to produce evidence. If 
Felix, then, had been inclined to decide according to justice, 
he would have acquitted Paul in the most honourable 
manner. But with Felix selfish and avaricious motives often 
prevailed against justice. He was anxious to gratify the 
leading Jews, the implacable enemies of the Apostle, at any 
sacrifice, and therefore, though he could not publicly con- 
demn him without evidence, yet, by keeping him in confine- 
ment, he could confer no small favour upon the Jews. For 
it might be supposed that PauPs celebrity and success would 
terminate with his imprisonment. It appears, however, that 
though Felix remanded Paul to prison, he was not disposed 
to treat him with harshness or severity, for Paul was allowed 
as much liberty as was consistent with the security of his 
person. For all his friends and acquaintances were per- 
mitted to visit him and to do him acts of kindness. 

Some time afterwards Felix sent for Paul, and, in company 
with his wife Brasilia, a Jewess, listened to him concerning 
the faith in Christ, or, in other words, heard him give an ac- 
count of the Christian religion. We are not told what was the 
particular view of Christianity which he gave on this occasion. 
But as Felix was a heathen, we may be sure that Paul would 
select those plain and striking views which were best adapted 



394 



LECTURE LII. ACTS XXIV. 14. 



to the understanding and improvement of heathens and the 
peculiar character of Felix. When he addressed the phi- 
losophers of Athens he dwelt chiefly on the nature and 
providence and perfections of God, while the only Christian 
doctrines to which he referred were the resurrection of 
Christ and a future judgment. Here again, in his address 
to Felix, he dwelt on good conduct, and especially on 
righteousness (or justice), temperance, and judgment to 
come. It is evident, from the effects which his speech 
produced on the mind of Felix, that it was masterly and 
judicious, and admirably adapted to penetrate the inmost 
recesses of the mind and to rouse the dormant conscience of 
Felix. For we are told Felix trembled, and was so much 
overpowered as suddenly to stop judicial procedure and re- 
mand the prisoner, saying, " Go thy way for this time ; 
when I have a convenient season I will call for thee." 

We are informed, indeed, that Felix did repeatedly send 
for Paul, and converse with him. It does not, however, 
appear that he questioned him again concerning the faith in 
Jesus. But having heard Paul speak of a sum of money 
with which he had been entrusted to bring to Jerusalem, he 
was led to expect that a bribe would have been offered to 
him, to induce him to set Paul at liberty. But as no such 
allurement was proposed, Paul was again put into confine- 
ment, and, after being detained two years, was left a prisoner 
by Felix, when removed from his office. This was done, we 
are told, to gratify the Jews. 

1. From this passage we see the fulfilment of our Saviour's 
declaration, that Paul was chosen to bear the name of Jesus 
before the Gentiles and kings. He was more than a match in 
abilities and knowledge for either Jew or Gentile. He had 
been considered as a god by the heathen inhabitants of 
Lystra. He had astonished the philosophers of Athens; he 
made Felix tremble on the judgment-seat, and almost per- 
suaded king Agrippa to be a Christian. 

2. Here we find righteousness, (or justice) and temperance, 
urged by the Apostle as duties connected with faith in 
Christ, and as necessary qualifications to enable men to 



PAUl/s DEFENCE BEFORE FELIX. 



395 



escape the judgment to come. Nothing could be more 
appropriate than the selection of those three topics; none 
more suitable to the reformation and improvement of Felix. 
For he was much disposed to acts of injustice and intem- 
perance, and totally ignorant of a judgment to come. But 
prudence and anxiety to do good to Felix induced him to 
avoid his faults and to descant on the opposite virtues, 
anxious to give a favourable touch to his conscience, without 
rousing the evil passions. 

3. We learn the pure, dignified conduct of the Apostle. 
A bribe given to Felix would have set Paul at liberty. And 
so much was he beloved that, if he had approved, money 
would have poured in for his relief. But he would not buy 
justice. 

4. It is wonderful that God should have permitted so great, 
so excellent and so useful a teacher of Christianity, to be two 
years shut up in prison. But we shall afterwards consider 
this question with attention. 



LECTURE Lilt. 



PAUL APPEALS TO THE ROMAN EMPEROR, 
Acts xxv. 1-13, 



Contents :— Festus arrives at Cesarea, and after three days goes to Jeru- 
salem — The Jews request that Paul may be tried there, with the inten- 
tion of waylaying and murdering him ; but Paul is brought before Festus 
at Cesarea, when the Jews bring forward their customary false charges 
on their own unsupported asseverations- — In reply Paul could only offer 
his own positive emphatic denial — Festus, wishing to gratify the Jews, 
asks if he is willing to be tried before him at Jerusalem — For wise reasons 
Paul feels himself constrained to appeal to the Roman Emperor — Question 
examined, Why was so great, so able, and so successful a teacher left 
to languish in prison — No doubt for personal safety — But his usefulness 
was not destroyed— He was visited by many persons with whom he 
held useful intercourse— He was also at his public appearances enabled 
to testify before kings and. governors and great men, in favour of the 
Christian religion, and to vindicate and elevate his own character. 

After Paul had been confined in prison for two years at 
Cesarea, Felix was recalled, and Porcius Festus appointed his 
successor. Having arrived at Cesarea, the seat of the Roman 
government in Syria, he spent only three days there, when he 
repaired to Jerusalem. At this period Judea was in a most 
disorderly state ; for it was overrun by assassins. These men 
carried short crooked daggers concealed under their mantles. 
They attacked the villages, plundered and set them on fire. 
In Jerusalem they attended at the great festivals, mingled 
with the crowds which assembled on such occasions, and slew 
those persons to whom they bore any animosity or whom 
they had been hired to murder, 



PAUL APPEALS TO THE ROMAN EMPEROR. 397 

When Festus had arrived at Jerusalem, he had a meeting 
with the leading men, among whom was the high priest. In 
the 23rd and 24th chapters we find the person who exer- 
cised that office (though, as it appears, improperly) was 
Ananias. For at the time referred to here, the high priest 
was Ismael, who had been appointed by king Agrippa. 

Pan! had been a prisoner at Cesarea, as has been already 
observed, during the long period of two years. We might 
have expected that in much less time the rage of the chief 
priests against Paul would have cooled ; or that, shut up as he 
was from the world and condemned to an inactive life, he 
would have been totally forgotten, or, if remembered, his long 
imprisonment might have been deemed an equivalent penalty 
for all their charges against him, even if they had been true. 
We find, on the contrary, that the passions of hatred and re- 
venge had continued to bum within the breasts of these 
men ; and the moment an opportunity occurred of glutting 
their long-cherished vengeance, they seized it with avidity. 
For at the first interview with the new governor Festus, they 
lodged the same accusations against Paul, and urged the ne- 
cessity of bringing him to Jerusalem to be tried before them. 
They knew very well, that Paul had not been guilty of any 
crime, and that if tried by the Roman law he would most 
assuredly be acquitted. Their real object was to prevail on 
Festus to bring Paul to Jerusalem, under the pretence of 
being fairly tried, while they, to their everlasting disgrace, 
had formed a conspiracy to waylay and murder him. They 
naturally supposed, that a new governor would be willing to 
gratify them in a request that appeared quite plausible. 
Festus did not, however, acquiesce in the proposal, but told 
them, that Paul would remain at Cesarea, that he himself was 
soon to return thither, and that whoever had any accusations 
to bring against him, might attend at the seat of govern- 
ment. 

Accordingly, after spending ten days in Jerusalem, Festus 
departed for Cesarea, and the next day after his arrival, he 
ordered Paul to be brought before him. His implacable 
accusers .from Jerusalem attended, and brought formidable 



398 



LECTURE LIN. ACTS XXV. 1-13. 



charges against him. These are not enumerated, probably 
because they would be the same which they had alleged against 
him before Felix. It is, however, evident on all other 
occasions, that they themselves did not believe their own 
accusations ; for it does not appear that they produced any 
proof or brought forward any witnesses. In such a situation 
what remained for Paul to do, but to make a positive denial 
and to demand of them to prove the truth of the allegations 
which they brought against him. But they seem to have en- 
tertained the opinion, that accusations coming from persons 
of their rank and consequence, ought to have been admitted as 
adequate evidence. This was a strange opinion to be adopted 
by persons who acted in the capacity of judges. 

Anxious as the enemies of Paul were to remove him to 
Jerusalem, they seem at length to have prevailed on Festus 
to gratify their wishes ; for we know he demanded of Paul, 
whether he was willing to be tried at Jerusalem. But Paul 
was quite assured of the danger to which he would be ex- 
posed there ; for he knew well the unprincipled character of 
the influential men of that city. He could not forget the 
encouragement they had given to the forty conspirators who 
had sworn to take his life ; nor could he suppose that there 
would be more safety in the protection of the Sanhedrim 
than he had found when he was rescued by Lysias. Paul 
also no doubt foresaw that any objections which he could 
make to his removal from Cesarea in order to be tried at 
Jerusalem would not be listened to ; and, consequently, per- 
ceived the necessity of taking the best means of protecting 
his life. 

The reply of Paul demands attention. " I stand," he said, 
" at Caesar's judgment-seat, where I ought to be judged. To 
the Jews I have done no wroug, as thou very well knowest. 
For if I were an offender and had done anything worthy of 
death, I refuse not to die. But if there be none of these 
things whereof they accuse me, no man may deliver me unto 
them. I appeal unto Cesar." Here he claims his rights as 
a Roman citizen. He had been apprehended in Jerusalem by 
Lysias, the military tribune, as the apparent cause of a great 



PAUL APPEALS TO THE ROMAN EMPEROR. 



3 m 



tumult, and consequently as endangering the peace of the 
city. He had therefore been brought before the Roman pro- 
curator Felix, and claimed the right to be tried by the Roman 
law. He reminded Festus, that he had done no injury to the 
Jews, and at the same time appealed to himself, who knew 
very well that the charges against him had no foundation : 
for they were destitute even of the shadow of proof. He 
therefore maintained his innocence. Had he committed any 
crime deserving death, he would make no opposition, but 
would submit to the capital punishment which he would then 
have incurred. But as he had not been guilty of any offence, 
as all the charges brought against him were unsupported, and 
had therefore fallen to the ground, it was agreeable neither 
to law nor justice that he should be delivered to his 
enemies. He, therefore, claimed his privilege as a Roman 
citizen to appeal to Ccesar. 

From this passage it appears that Ctesar. or the Roman 
Emperor, presided over a court of appeal at Rome, and that 
it was customary for any person in the provinces who con- 
sidered himself as aggrieved by the chief magistrates who acted 
as judges, to bring his whole case before the court of appeal. 
In the time of N ero, who was at that time the Roman 
Emperor, the appeal was heard by the senate. TTe may 
observe, that it had become absolutely necessary for Paul's 
safety to transfer his cause to some disinterested tribunal. He 
had delayed it as long as possible. He had submitted to a 
tedious imprisonment, though as far as we can judge he might 
with great propriety have lodged his appeal during any part 
of that long confinement. Xor does it appear that he had 
complained or murmured on account of this harsh and op- 
pressive usage. But when it became evident, that as long as 
he remained in Palestine he could not escape the malicious 
plots of his countrymen, he seized with eagerness the oppor- 
tunity which the proposal of Festus presented of removing 
himself to Rome, where he knew their influence could not 
reach him 

Instead of proceeding farther at present with the remain- 
ing part of this chapter, it will be proper to direct our atten- 



400 



LECTURE LIII. ACTS XXV. 1-13. 



tion to the long imprisonment of Paul at Cesarea, and, if 
possible, to assign some reasons for the remarkable fact in 
the history of the Apostle. For it must appear surprising 
that Paul, the most indefatigable and apparently the most 
successful of all the Apostles, in diffusing the glad tidings of 
salvation, should have been permitted to languish in prison 
for two years. 

1. First, then, it was necessary for the personal safety of 
Paul that he should be shut up in prison. For nothing can 
be more evident than the fact, that the Jews had determined 
to put him to death, and consequently that it was impossible 
for them to receive any additional benefit from the preaching 
of the Apostle. He had already planted Christianity in the 
chief cities of Asia and Greece, and it was not deemed ex- 
pedient for him to return to them. If, then, he was to 
remain in Judea, it could be only in prison, and, even then, 
under the protection of the Roman Government. 

2. But secondly, we must not suppose that his usefulness 
was entirely destroyed by his confinement; for we are in- 
formed he was permitted to receive all his friends. Besides, 
as Cesarea was the seat of government, it must have con- 
tained a considerable population, and would be the resort 
of persons of consequence from every part of the country. 
From the bitter animosity, too, which the leading men of 
Jerusalem had cherished against him, from the public notice 
which was taken of him by Felix and Festus, and particularly 
from the powerful effect of his speech, which made Felix 
tremble, the fame of Paul would increase during his confine- 
ment in prison, and general curiosity would be roused in no 
ordinary degree. 

3. Farther, the imprisonment of the Apostle at Cesarea 
afforded excellent opportunities of communicating a correct 
and impressive knowledge of Christianity to persons of the 
highest rank, who probably, in other situations, would have 
paid no attention to it. For it was in the performance of 
their duty respecting Paul that Lysias and Felix, and Festus 
and Agrippa ; had been called upon to receive most inte- 
resting accounts of the nature and truth of the Christian 



PAUL APPEALS TO THE ROMAN EMPEROR. 401 



religion. We may be sure, too, that there were many persons 
of distinction who were in attendance on these rulers, who 
had the opportunity of hearing Paul. Their curiosity must 
have been excited. Lysias was extremely anxious to under- 
stand the charges which the Jews made against him. Felix 
sent for him in order to hear him concerning the faith in 
Christ, and Agrippa was almost persuaded to be a Christian. 
Indeed the effect produced upon all these disinterested persons 
was favourable. They learned to distinguish Christianity from 
Judaism, and were assured that it did not lead to sedition or 
disaffection. Thus the purity and excellence, as well as truth 
of Christianity, were brought into view. Reflection on it was 
unavoidable, and men would be gradually led to admire and 
approve it. 

4. Much benefit to Paul's own character arose from his 
long confinement. It tended to exercise patience and forti- 
tude in a high degree. It also strengthened as well as dis- 
played his integrity. For it is evident that he might have 
been released if he had consented to bribe Felix, or had 
applied to his friends to raise a sum for that purpose. From 
his defences of Christianity we see that his spirit was not 
broken nor his ardour cooled. His courage was not shaken 
nor his patience exhausted, nor his confidence in God 
diminished. 

5. His character was not only improved, but it was cleared 
from all injurious imputations. His accusers were men of 
rank, and learning, and influence, and stimulated by hatred 
and jealousy, and revenge, and therefore we are sure that no 
attainable means were unemployed which could lead to the 
condemnation of the Apostle. Yet all their efforts were in 
vain. The charges which they brought against him appeared 
to the Romans frivolous ; and yet, frivolous as they were, 
they were not supported by any shadow of proof. Besides, 
the defences of the Apostle were so able, while they rested so 
clearly on truth and justice, that all candid men were satis- 
fied of the purity and integrity of his character. 

5. Lastly, We may observe that the hardships and in- 
justice which Paul suffered should teach us that we ought 
vol. i. 2d 



402 LECTURE LIII. — ACTS XXV. 1-13. 

not to expect exemption from sufferings and afflictions. On 
the contrary, we are assured that whom God loves he 
chastens. We know, too, that Jesus Christ himself is said to 
have been " made perfect through sufferings." * We must 
not, therefore, expect to pass our lives in ease and pleasure. 
But let us be careful that our misfortunes be not produced 
by ourselves. Nor let us at any time presume to think that 
we are at liberty to extricate ourselves from suffering by un- 
lawful and dishonourable means. Poverty can never be an 
apology for dishonesty; misfortune sent to us by God can 
never be a reason for impatience ; nor injustice for calumny, 
nor reviling nor cruelty an apology for revenge. 

* Heb. ii. 10. 



LECTURE LTV. 

FESTUS CONFERS WITH AGRIPPA ABOUT PAUL. 
Acts xxv. 13-27. 



Contents : —Paul had been constrained to appeal to Cesar for two reasons 
— Agrippa here mentioned was the younger of the name, and the fourth 
Herod — Festus was anxious to consult with Agrippa concerning the case 
of Paul — Mentions that the Jews requested of him to put Paul to death 
— He replied that the Romans always tried the accused before passing 
sentence — He already knew that Paul had committed no crime ; that it 
was his religious opinions which had given the sole offence — Great 
ignorance of Festus respecting the founder of Christianity — Astonish- 
ment of Pompey at the darkness and emptiness of the Holy of Holies — 
The learned Gentiles unacquainted with the Old Testament, though the 
King of Egypt had got it translated into the Greek — Unstable mind of 
Festus — Agrippa wished to hear Paul's case from his own mouth. 

Paul had been constrained to appeal to Cesar to escape the 
danger of being carried to Jerusalem ; for he foresaw a two- 
fold danger that wonld accompany him thither. First : He 
knew that a trial at Jerusalem, though before Festus as the 
presiding judge, would be liable to all the undue influence 
which the chief priests and elders would be anxiously dis- 
posed to employ. He must have known well how effectually 
the same undue influence had been directed against his 
Divine Master, when Pontius Pilate was induced to condemn 
him to death in opposition to his own conviction and to his 
own wishes. Our Saviour, he knew, was pleased toVield to 
that sentence, because his death was intended to accomplish 
purposes of the most extensive benevolence connected with 
the great plans of God. But the Apostle knew well that his 

2 d 2 



404 



LECTURE LIV.— ACTS XXV. 13-27. 



duty was to avoid exposing his life to danger, and to prolong 
it in the hope of additional opportunities of publishing the 
Christian religion. He was aware, also, of a second danger 
that would accompany his journey to Jerusalem, if the chief 
priests and scribes should be unable to procure a sentence of 
death against him by the forms of law or a mock trial — that 
then few among them would scruple to effect his death by 
treachery and assassination. 

Soon after Paul had made his appeal to the Roman 
emperor, King Agrippa and his sister Bernice came to 
Cesarea, to congratulate Festus on his accession to his high 
dignity. This King Agrippa, sometimes called the Younger, 
was the son of that king mentioned in the 1 2th chapter of 
the Acts of the Apostles by the name of Herod, who put 
James, the son of Zebedee, to death. This Agrippa the 
younger was the great-grandson of Herod the First, who 
was king of Judea at the time of our Saviour's birth, and 
who assassinated the infants of Bethlehem, in the confidence 
that he would thus free himself from a formidable rival, 
whom he was taught to apprehend might, according to 
prophecy, become king of the Jews. This same Agrippa 
was the fourth of the Herods mentioned in the New Testa- 
ment, and was a king of a part of Galilee, with the addition 
of several provinces, which lay to the east of the river Jordan, 
namely Abilene, Trachonitis, Iturea, and Batanea, or Bashan, 
as it is named in the Old Testament. Though a Jew, this 
prince had lived much at Borne, and had been a favourite of 
the Emperor Claudius. His sister Bernice was distinguished 
for beauty as well as her sister Drusilla, the wife of Felix. 

After Agrippa and Bernice had spent some days at Cesarea, 
it occurred to Festus that an excellent opportunity was pre- 
sented to him of consulting with one well acquainted with 
Jewish laws and customs respecting the case of the Apostle 
Paul. For he had felt the same difficulty in understanding 
the accusations of the Jews, as Lysias and Felix had acknow- 
ledged. All the three were quite sensible that Paul had 
committed no crime against the Roman laws ; but they were 
not sufficiently acquainted with the law of Moses, or the 



FESTUS CONFERS WITH AGRIPPA ABOUT PAUL. 405 

Christian religion, to be able to state or to comprehend the 
nature of the charges alleged against Paul. 

Festus, in the application which he made to King Agrippa, 
gave a plain and candid statement in private of the facts 
respecting Paul which had come to his knowledge, as well as 
an account of the opinions and feelings which he entertained 
on the subject. He told Agrippa that immediately after his 
arrival at Jerusalem, the chief priests and the elders applied 
to him to pass sentence of death on a person who had been 
left in prison by Felix. But he answered, — " It is not the 
practice of the Romans to condemn any man to death 
merely to gratify the wishes of others, nor till the accused 
be brought face to face with the accusers, and have an 
opportunity of hearing and answering every charge that may 
be brought against him." This was a just account of the 
Roman law, and exhibits the advanced progress and sound 
principles of the Romans. 

Next day Felix, having mounted the judgment seat, pro- 
ceeded publicly to inform King Agrippa of the inquiry which 
had taken place in his presence respecting the offences im- 
puted to Paul; for he had insisted on observing the rules 
of the Roman law. By his orders Paul was brought before 
them, and his accusers, the chief priests and elders, proceeded 
to state their charges. Festus had naturally expected, from 
their violence, that they were going to accuse him of some 
atrocious crime. But instead of doing so he informed 
Agrippa they merely brought certain questions against him 
of their own superstition. The word " superstition " always 
denotes " a false religion," or something false and degrading 
attached to true religion. But we know that King Agrippa 
was a Jew, who had come to Cesarea to congratulate Festus 
on the honourable office to which he was raised. It is not 
probable, therefore, that Festus, who was evidently disposed 
to treat King Agrippa with the highest respect, would speak 
of the Jewish religion in so contemptuous a manner as to 
call it by the name of superstition. How, then, it may be 
asked, shall we remove the difficulty ? Merely by remarking 
that this is the only passage in the New Testament in which 



406 



LECTURE LI V.- — ACTS XXV. 13-27. 



the original word occurs. To ascertain its meaning, there- 
fore, we must consult other books. Now in them we find 
that the usual meaning of it is religion, and that is un- 
doubtedly the signification here. Festus, then, meant to say, 
that the charges against Paul referred not to any crime, but 
to differences of opinion about religion ; and especially about 
one particular topic. Paul affirmed that a person called 
Jesus was alive, while his accusers asserted that he was 
dead. 

In how strange a manner do men speak on high and im- 
portant subjects, when they are totally ignorant of their 
nature. Here it appears that Festus had never heard of 
Jesus Christ, though he then governed the country in which 
that great personage had performed many wonderful miracles 
not many years before. The reason of this ignorance may 
be easily discovered. The intercourse between distant coun- 
tries in those days was slight and only occasional. The 
Romans, too, were accustomed to think and speak of the 
Jews and of their religion with contempt. They observed 
that Jews who resided in the great cities of the empire did 
not mingle much with the other inhabitants; and, conse- 
quently, they considered them unsocial, uncivilized and bar- 
barous. They found them, also, inviolably attached to their 
religion, refusing to worship any of the heathen deities. 
They could not understand a religion which directed its 
worship to an invisible Being. Accordingly we are told by 
a Roman historian, evidently with much astonishment, that 
when the Roman general Pompey took Jerusalem, and was 
led by curiosity to visit the celebrated temple in that city, he 
found nothing visible in the most sacred recess, even in the 
Holy of Holies. — no image of a god, but merely a dark, 
empty apartment. We know, however, that it held a few 
things, particularly the ark of the covenant or covenant 
chest, so called because it contained the Ten Commandments, 
expressly called by that name.* 

It appears that at the period here referred to Christianity 



* Deut. ix. 11, 15; v. 2, 3, &c. 



FESTUS CONFERS WITH AGRIPPA ABOUT PAUL. 407 

was confounded with Judaism by the heathens as we have 
had occasion already to observe. For though a general 
expectation prevailed at that time, both among heathens and 
Jews, that a great personage would soon arise in the east, an 
expectation which must have been founded on the Scripture 
prophecies ; yet we have no reason to believe that the learned 
heathens were acquainted with the sacred books of the Jews. 
We know, indeed, that before our Saviour's birth, the Greek 
language and Greek writings were studied by the Romans. 
We know, too, that the books of the Old Testament were 
translated by order of Ptolemy Philadelphus, king of Egypt, 
about 277 years before Christ ; yet in all the Roman writings^ 
which remain till our time, there is not the slightest presump- 
tion suggested that the books of the Old Testament had been 
read or seen by any of them. We see that Festus, though 
presiding over the Jews, was totally ignorant of their history 
and religion. 

Ver. 20. Festus then goes on to say, " Because I doubted 
of such manner of question that is, he was doubtful how 
to act in a case of this nature which he did not under- 
stand. For he was anxious to adhere to the rules and 
forms of law and justice on the one hand, while on the other 
he was desirous to gratify the wishes of the leading Jews by 
transferring the trial of Paul to Jerusalem. The truth is, his 
mind was divided between his sense of duty and his inclina- 
tion. There is, however, no doubt that his inclination would 
have overpowered his sense of duty • and that he would have 
yielded to the importunities of the chief priests and elders. 
But Festus acknowledged that the appeal had decided the 
difficulty; and that Paul must be kept in custody till an 
opportunity could be found of sending him to Rome." 

Then Agrippa said unto Festus, " I would also hear the 
man myself." We have no reason to suppose that King 
Agrippa, though a Jew, was acquainted with the Christian 
religion. He seems to have spent a great part of his life at 
Rome. If, then, he was for a considerable period at a distance 
from Judea, we can easily believe that he had no opportunity 
of knowing correctly the extraordinary facts respecting Chris- 



408 



LECTURE LIV. — ACTS XXV. 13. 



tianity, though probably he may have heard many wonderful 
reports. Having now discovered that Paul was reckoned by 
the chief men of the Jews a distinguished Christian, curiosity 
would induce him to seize with eagerness the opportunity 
offered by Festus. We find also, from the effect of Paul's 
speech upon Agrippa, that that king had no prejudices against 
the Christian religion, otherwise he would not have been 
almost persuaded to be a Christian. 

We see, also, that when an appeal was made from the pro- 
vinces to the emperor at Rome, it was requisite for the pro- 
vincial judge to send a statement of the charges brought 
against the accused. Now, as Festus could not distinctly 
understand the peculiar offences ascribed to the Apostle, he 
was glad to take the assistance of King Agrippa. 

1. We observe what strange notions men may form of the 
Christian religion. According to Festus the principal ques- 
tion related to a dispute between the J ews and Paul, whether 
a certain person called Jesus was dead or alive. Who among 
us, judging from our advantages, could have supposed that 
any Roman of education or rank could have been ignorant of 
so illustrious a person ? 

2. When any one speaks disrespectfully of the Christian 
religion, we are sure he is ignorant of its nature and object, 
and that he has never examined it with integrity and care. 
If it really came from God, as we all sincerely believe, then 
it must be attended with sufficient evidence to convince ; and, 
therefore, if we examine that evidence with becoming dili- 
gence, we must feel its full force and be satisfied of its un- 
doubted truth. 

We are all apt to consider ourselves as good Christians, 
because we assume the name, though we may possess 
nothing of the character. But Christianity consists of two 
parts, knowledge and practice. Now a man may have a 
great deal of knowledge about inferior matters, though that 
knowledge produces no effect upon his conduct. But we 
never find that any one is zealously attentive to his practical 
duties as a Christian who is ignorant of the Scriptures. 



LECTURE LY. 
Paul's speech before king agrippa. 

Acts xxvi. 



Contents .—Paul presents himself in a cool respectful manner — He states 
simple facts— His education at Jerusalem as a Pharisee — His confidence 
in the promise made to their fathers — His conduct while a Jew exceed- 
ingly hostile to Christianity and the disciples— He describes minutely 
the extraordinary cause of his complete change — A supernatural vision 
of the Lord Jesus in person surrounded by celestial glory, who addresses 
Paul by name, reprimands him gently, informs him of the grand com- 
mission which he meant to entrust to him — Effect on the mind of Paul 
instantaneous conviction, ardent resolutions and unremitting obedience — 
How he strenuously urged both Jews and Gentiles to repentance and 
reformation — This was his only crime, his sole offence against the Jews — 
Yet if the cause of his conversion was a real vision, Christianity must be 
true — Effects of Paul's speech on Festus and King Agrippa — The first 
thought him mad, and the second was almost persuaded to be a Christian 
— Paul's reply to both worthy of himself as well as suitable to them. 

We come now to the celebrated speech which Paul made in 
the presence of Eestus, the president or governor of Syria, 
King Agrippa and his sister Bernice, the chief officers of the 
Roman army which was stationed at Cesarea, as well as the 
civilians who acted under Festus. Paul was brought before 
this great assemblage as one who was expected to tell some- 
thing new and interesting. He presented himself with great 
calmness and self-possession, and while he was not overawed 
by the rank and splendour of his audience, he was prepared 
to address it with great courtesy and respect. 

1. He stated his opinions, principles and conduct, while he 



410 



LECTURE LV. ACTS XXVI. 



was a Jew. He began by expressing his happiness that he 
had now an opportunity of answering the accusations brought 
against him before one who was acquainted with the laws and 
customs which prevailed among the Jews. This he could say 
with truth, and without flattery, as King Agrippa was one of 
the few eminent persons among the Jews who would listen 
with candid attention to the Apostle. He did not think it 
necessary to state formally the charges against himself. It 
was sufficient to give some account of his life and character 
before he became a Christian. In speaking of himself he 
observes the greatest delicacy and propriety. He says no- 
thing more than what was absolutely necessary, while it 
consisted solely of well-known facts. He informs King 
Agrippa that he spent the years of his youth at Jerusalem ; 
there he had received his education, and there his opinions 
and conduct were well known to those who had become his 
accusers. They remembered well, if they chose to acknow- 
ledge it, that he was brought up a Pharisee of the most rigid 
description and had adopted all the sentiments and tenets 
and customs of that class. Now one of the expectations of 
the Pharisees was, that God would fulfil all his promises con- 
tained in the books of the Old Testament. "And now," 
says he, " I stand and am judged for the hope of the promise 
made of God unto our fathers." That is, I am accused of 
hoping that God would accomplish what he had promised to 
the fathers. Yet the accomplishment of this promise was the 
great object to which the twelve tribes directed their hopes, 
while they continued to perform their religious worship every 
morning and evening. Now, because he encouraged his 
countrymen in this hope which involved a belief of a future 
state, why was he blamed ? Is it possible that any man 
should think it incredible that God should raise the dead ? 
Here the Apostle seems to allude to the resurrection of the 
Lord Jesus. 

The Apostle goes on to say that he had formerly thought 
it his duty, while a Jew, to make great opposition to the 
name of Jesus. He had persecuted his followers, compelled 
them to defame their Master, confined them in prison, de- 



PAUl/s SPEECH BEFORE KING AGRIPPA. 



411 



livered them to the vengeance of the chief priests,, and had 
zealously concurred in the sentence of death pronounced 
against them. Such is a correct account of his conduct and 
character while he lived at Jerusalem among the Pharisees ; 
for there cannot be a doubt, though young, he was a person 
of great influence among them, and an active outrageous 
enemy of the Christian religion and all its followers. We 
see the reason why the Apostle stated so fully and distinctly 
this part of his history. His object was to show that all his 
prejudices and passions and actions were in opposition to 
Christianity. But it is well known to every man that such 
a marked determined character as Paul had described his to 
be, does not change to the opposite without some cause, and 
a cause which must bear some proportion to the effect pro- 
duced. 

2. The next thing, then, which was incumbent on Paul to 
do, and which the intelligent part of the audience would 
naturally expect, was to give an account of the cause of so 
great a revolution in his opinions and conduct, and the 
manner in which it was accomplished. We should look for 
some extraordinary cause, something above what we com- 
monly witness. Indeed, nothing could afford so satisfactory 
an explanation as the assurance that the cause was super- 
natural. Accordingly, this is implied in the description of 
the wonderful event which befel the Apostle. As he was 
travelling on the road from Jerusalem to Damascus with a 
commission from the chief priests to apprehend the Christians 
of that city and to bring them in chains to Jerusalem that 
the severest punishments might be inflicted on them, Paul 
and his attendants were suddenly arrested in their journey. 
At mid-day when the sun is at his height in the heavens and 
shining with its greatest brightness and strength, a dazzling 
light, more powerful than that of the sun, in a moment sur- 
rounded and overpowered them. They all fell to the ground. 
Then Paul heard distinctly a voice addressing him and 
rebuking him in the Hebrew language, saying, " Saul, Saul, 
why persecutest thou me V It is evident, too, that he not 
only heard a voice but saw the person of Christ, for he imme- 



412 



LECTURE LV. ACTS XXVI. 



diately replied, " Who art thou, Lord?" And the divine 
person said, " I am Jesus whom thou persecutest Who 
could withstand irresistible evidence like this ? Was Paul 
to blame for yielding up his conviction without a struggle ? 

But farther, Jesus Christ not only appeared in person 
visibly to Paul, but he invested him with a most important 
commission. In order to convince him of the reality of the 
vision and that he might calmly and attentively listen to the 
message, he called to him to rise from the ground, to resume 
the standing posture ; and then told him the purpose which 
he had in view. " For I have appeared for this purpose, to 
make thee a minister and a witness both of those things 
which thou hast seen and of those things in which I will 
appear unto thee ; delivering thee from the people and the 
Gentiles unto whom I now send thee (or appoint thee an 
apostle), to open their eyes and to turn them from darkness 
to light and from the power of Satan unto God, that they 
may receive forgiveness of sins and an inheritance among 
them who are sanctified by faith in me." Here Paul faith- 
fully recited the commission which he had received from the 
heavenly vision. He was to publish the undoubted facts of 
his conversion and the revelations which were afterwards to 
be made to him. He also was authorized and enjoined to go 
to the Gentiles, to communicate the most important know- 
ledge to them that they might believe it, and receive forgive- 
ness of sin and inherit the blessings promised. 

3. The Apostle next stated the effect which the heavenly 
vision had produced on his own mind. He did not and could 
not doubt its reality, when he recollected that it was mid-day, 
that he had both heard a voice and seen a celestial being, 
and received a rebuke for his past conduct and an injunction 
to pursue an opposite course and to preach the faith which he 
had persecuted; when he remembered that he had been 
struck blind, that his blindness continued three days until 
his sight was restored by a miracle by Ananias, a Christian, 
who assured him that he had been sent to him for that spe- 
cial purpose by Jesus himself. The Apostle also added, 
" Whereupon, O King Agrippa, I was not disobedient to the 



Paul's speech before king agrippa. 



413 



heavenly vision ; but showed first unto them of Damascus, 
and at Jerusalem and throughout all the coasts of J udea, and 
then to the Gentiles, that they should repent and turn to 
God and to works meet for repentance. 

The conduct of Paul after the vision, then, was not that of 
a man who doubted or hesitated, but of one who was tho- 
roughly convinced and who was ardently determined to act 
upon his conviction. Accordingly he was zealously occupied, 
first among the Jews and afterwards among the Gentiles, in 
urging them to repent and reform their lives. This was his 
only offence, the only crime he had committed, and for this 
the Jews had seized him in the temple of Jerusalem and 
attempted to put him to death. But by the help of God he 
had been preserved ; and though from that period he had been 
confined in prison he continued to bear his testimony to 
Jesus as he had opportunity, not only to the persons who 
visited him there, but to the great personages before whom 
he was brought as a criminal. But while he did so, he said 
nothing inconsistent with the writings of Moses and the 
prophets. On the contrary, he taught what was clearly pre- 
dicted by Moses and the prophets, viz. that the Messiah 
should suffer death, that he should rise again, and should 
then by his Apostles and other servants spread light among 
the Jews and Gentiles. The obvious conclusion from all 
these things is that, so far from doing anything against the 
injunctions of Moses and the prophets, he had followed them 
closely, and had vigorously exerted himself to reclaim, en- 
lighten and amend, every person who would listen to his 
instructions. Paul, then, was completely successful in clearing 
his own character. 

4. At the same time he proved the truth of the Christian 
religion. For if Paul's account of his conversion be credible 
the Christian religion must be true. Now he was first a 
virulent persecutor of Christianity, and though his change to 
the contrary character was sudden, yet there was an ade- 
quate cause. For an extraordinary, a supernatural, an irre- 
sistible cause is appealed to. Jesus himself appeared clothed 
with celestial glory, rebuked the trembling persecutor, struck 



414 



LECTURE LV. ACTS XXYT. 



him blind, and sent him to Damascus astonished, over- 
whelmed, penitent and humble, to receive instruction from 
those whom he had formerly despised, and then intended to 
carry in chains to Jerusalem, Nor did Paul appeal only to 
the celestial vision, he appealed also to Moses and the pro- 
phets who foretold the very events which he had been com- 
manded to proclaim, namely, the death and resurrection of 
the Messiah. 

Let us next attend to the effects produced by this speech 
on Festus and King Agrippa: 

1. Festus concluded that Paul was mad from excessive 
learning. This will justly appear to us an extravagant sup- 
position. But we must recollect that Festus was a heathen, 
who was entirely ignorant of all the subjects of which the 
Apostle had spoken • for he knew nothing of the true God, 
the religion of the Jews, the prophecies of the Old Testament, 
or the first principles of the Christian religion. Everything 
that Paul said about a supernatural vision and about a 
Messiah would appear to him as the mere dreams of a dis- 
ordered imagination. This he ascribes to learning. 

2. The effect produced on the mind of Agrippa was very 
different, for he was almost persuaded to be a Christian. 
But we must remember that he was acquainted with the 
Scriptures, and, consequently, with the supernatural mani- 
festations recorded in them. Of course, the heavenly vision 
to which Paul alluded did not appear incredible to him. And 
that prince would easily see that nothing else could account 
for the sudden and complete change which had taken place 
in the feelings and opinions and conduct of Paul. Still the 
effect on the mind of Agrippa, though salutary and powerful, 
yet as far as we know was only temporary and left no trace 
behind. 

The answer of the Apostle to Festus was worthy of him. 
" I am not mad, most noble Festus, but speak the words of 
truth and soberness." Then he appeals to the knowledge of 
Agrippa, adding that the things to which he referred were 
not done in a corner. 

Inferences. 1. We see here the cause, the nature and 



PAUl/s SPEECH BEFORE KING AGRIPPA. 415 

effects of Paul's conversion. The cause consisted of super- 
natural events which could be proved by testimony. The con- 
version itself was a conviction that Jesus was the Messiah, the 
Son of God, and the effects which followed were obedience to 
God and a sincere desire to publish the gospel of Jesus. 

2. We see the noble disinterested character of Paul, his 
veracity, his fortitude, his eloquence, his ardour in doing 
good, his self-command and courtesy. His reply to Festus 
was dignified yet respectful. His answer to Agrippa was 
noble and generous, and the allusion to the chains with 
which he was bound was delicate and strikingly beautiful. 



LECTURE LVI. 

VOYAGE OF PAUL FROM CESAREA AS FAR AS CRETE. 
Acts xxvii. 1-11. 



Contents :— As Agrippa' s opinion was so favourable, it maybe asked, Why- 
did not Paul withdraw his appeal — This question answered— Rome the 
only place where he could be useful — His long anxiety to visit it— The 
promise of his Divine Master on the subject— Paul and his companions 
set out on the voyage to Rome, under the charge of Julius, a centurion — 
First enter a ship of Adramyttium of Mysia — Customary for ships in 
those days never to lose sight of land— Pass Sidon, Cyprus — At Myra, in 
Lysia, the passengers go on board a ship of Alexandria ; reach Salmone, 
a promontory of Crete, and afterwards the Pair Havens, a port in the 
same island — Paul warned the centurion of the danger of a winter voyage, 
but not listened to— Observations. 

After Paul had made his extraordinary and interesting 
speech before King Agrippa and Festus, along with his usual 
councillors, it was deemed requisite by the auditors to com- 
pare the opinions they had formed, and to consider what 
was proper to be done. The conclusion was that Paul had 
done nothing which deserved either death or imprisonment. 
Agrippa added that Paul might have been set at liberty, if 
he had not appealed unto Cesar. We cannot doubt that this 
favourable opinion was made known to the Apostle. 

But though he had appealed to Cesar, why might he not 
have been permitted to withdraw his appeal if he had been 
so inclined ? Or why should he hesitate to do so when he 
was supported by so high approbation? To enable us to 
answer this question properly, we must consider what would 
have been the probable, we might say the certain, conse- 
quences to him of being set at liberty. Now it is quite 



VOYAGE OF PAUL. 



417 



evident he could not remain in Judea with the least prospect 
of safety ; for almost all the persons of rank, of power and 
influence, were his determined enemies, and many individuals 
had sworn his death. Neither could he expect, with any de- 
gree of success, to propagate the gospel among such men. 
To remain, then, in a country, not only where his life would 
be in danger every hour, but where, consequently, all hope 
of usefulness was gone, was not consistent with the duty or 
prudence of the Apostle. It was absolutely necessary, then, 
that he should leave Judea. But where could he go with 
safety and advantage ? He could not return to any of the 
places which he had formerly visited. He could not go to 
Antioch, in Pisidia, from which he had been forcibly ex- 
pelled ; nor to Iconium, where they had determined to stone 
him; nor to Lystra, where they had actually stoned him 
almost to death. He could not revisit Athens, where the 
philosophers derided him and his new opinions. He could 
not return to Corinth, where the Jews had formed a con- 
spiracy against him ; nor to Ephesus, from which he had been 
driven by Demetrius and his craftsmen. In short, he could 
not go back to the scenes of his former apostolic mission 
without danger. Besides, in most of those towns he had 
already done all that was necessary or expedient. He had 
established the gospel, with anxious care, in all its truth, in 
all its strength and in all its fulness, and left in every place 
where he had resided a sufficient number of individuals, in- 
vested with the gifts of the Spirit, and thoroughly qualified 
to teach Christianity, and to support it both by wise argu- 
ments and benevolent as well as wonderful miracles. The 
great object of the Apostle must then have been to carry 
the gospel of Jesus into some new region which he had not 
formerly visited. 

There was one city which it is natural to suppose the 
Apostle would be extremely anxious to visit. It was Rome, 
the metropolis of the Roman empire, and the largest city 
then in the world. He had, while residing at Ephesus, ex- 
pressed a strong desire to go to it. For it is said, when 
these things were ended, " Paul purposed in spirit, when he 

VOL. I. 2 E 



418 



LECTURE LVI. ACTS XXV IT. 1-11. 



had passed through Macedonia and Achaia, to go to Jerusa- 
lem, saying, After I have been there I must also see Rome." 
We know, too, that soon after he had made this declaration, 
while residing three months at Corinth, he wrote his epistle 
to the Christians of Rome. Now in the beginning of that 
epistle he said,* " For God is my witness, whom I serve with 
my spirit in the gospel of his Son, that without ceasing I 
make mention of you always in my prayers ; requesting, if 
by any means I may at length have a prosperous journey 
by the will of God, to come unto you. For I long to see 
you, that I may impart some spiritual gift, to the end ye 
may be established." These, then, were the deliberate wishes 
of the Apostle. We must also add a higher authority, — 
the assurance of his Divine Master. For after the tribune 
Lysias had rescued him from the hands of the infuriated 
multitude at Jerusalem, " on the night following the Lord 
stood by him and said,f Be of good cheer, Paul ; for as thou 
hast testified of me in Jerusalem so must thou bear witness 
also at Rome." Since, then, it had long been his own wish 
to visit Rome, and since he knew it to be the intention of 
the Lord Jesus, we can easily see the reason why the 
Apostle adhered to his appeal, even after all the heavy 
charges brought against him were found to be unsupported 
by any evidence. 

Paul, then, having persisted in his appeal, it next became 
requisite that he should be conducted to the residence of the 
Roman Emperor. But as the Mediterranean sea lay between 
Cesarea and Rome, it was necessary that the removal should 
be by ship. Accordingly, along with other prisoners who 
might be in a similar, state, Paul was committed to the 
charge of Julius, a centurion, who belonged to a division 
of the army called the Augustan band, or cohort of Cesar. 
Fortunately for the Apostle, Julius was a man of much 
prudence and humanity, who uniformly during the voyage 
treated him with the greatest kindness, bordering on respect. 
Paul had some trusty friends who never deserted him. 



Rom. i. 9, 10, 11. 



f Acts xxiii. 11. 



VOYAGE OF PAUL. 



419 



Two of these were his companions on this voyage : Luke, the 
author of the Acts of the Apostles, as well as Aristarchus, a 
native of Thessalonica, who seems to have attended the 
Apostle for several years previously. Neither of these for- 
sook him when he became a prisoner. 

It does not appear that the Roman government had any 
ships for conveying prisoners to Rome. They were there- 
fore obliged to take advantage of any trading vessel which 
happened to sail in the direction of that city, though it 
might convey them only part of the way. Thus having 
found at Cesarea a ship belonging to Adramyttium, in Mysia, 
and bound to that port, which would unavoidably carry them 
a great way to the north of their proper course, they went 
aboard, intending to take the first opportunity of removing 
to some other ship, which might conduct them in the 
direction of Rome. In that ship Julius took a passage for 
himself and his soldiers, and the prisoners which they were 
employed to guard. 

The course of the voyage is distinctly described. At that 
age of the world ships seldom sailed in a direct line across 
the sea or ventured to lose sight of land. They steered 
along the coast with the greatest caution; for, having no 
mariner's compass and no rule to guide them but the sun by 
day and the moon and stars by night, they would have been 
in danger of losing their course in dark or foggy weather. 
The ship having left Cesarea, accordingly coasted along till 
it reached Sidon, where it seems to have anchored for a short 
time ; for Paul was permitted by the kindness of Julius to 
go on shore to visit the Christians of that city. Sidon, a few 
miles distant from the celebrated city of Tyre, is perhaps the 
most ancient city in the world. It is mentioned in the book 
of Genesis immediately after the flood, and seems to have 
been built by the grandson of Noah above 2000 years before 
the Christian era. The inhabitants of Tyre and Sidon were 
the most renowned of all the ancient world for trade and 
manufactures and for every sort of knowledge which was 
subservient to these. Sidon still contains four or five thou- 
sand inhabitants. 

9 f 9 

& Hi <w 



4.20 



LECTURE LVI. ACTS XXVII. 1-11. 



From Sidon they sailed to the island of Cyprus, a distance 
of about 140 miles ; and, the wind being contrary, they coasted 
along that island and then sailed across the narrow sea of 
Cilicia and Pamphylia till they reached the opposite conti- 
nent, and anchored at Myra, a seaport of Lycia. Here a ship 
was lying which had come from Alexandria in Egypt, the 
great granary of Italy ; for Egypt is naturally fertile, and 
when well cultivated has always been very productive. It 
appears, from an allusion made in the latter part of the pre- 
sent chapter, that this ship was laden with wheat for Italy, and 
therefore Julius removed Paul and the other prisoners with 
his soldiers from the ship bound to Adramyttium to the ship 
of Alexandria. From Myra they set sail again ; but the wind 
being contrary, and consequently blowing from the west, they 
made little progress for several days. At length they reached 
S aim one, a promontory on the east coast of the island of 
Crete, not far distant from Asia. They passed this point 
with difficulty, evidently because the wind was unfavourable ; 
and at length arrived at a port called the Fair Havens, near 
the city of Lasea, on the southern shore of that island. 

It is said in the 9th verse, " Now when much time was 
spent, and when sailing was dangerous, because the fast was 
now already past, Paul admonished them f or more plainly 
thus translated, et At length when the season was far ad- 
vanced and sailing became dangerous, for the day when the 
fast is kept had already passed, Paul warned them." To make 
the meaning more obvious it is proper to observe that when 
the stormy season arrived about the time of the autumnal 
equinox, it was customary for the ancients, while the art of 
navigation was in an infant state, to withdraw their ships from 
the sea and to take shelter in a safe harbour. The period of 
the year here referred to is marked with much precision 
by the circumstance mentioned that the fast was now over 
or past. For there was only one day in the course of the 
year distinguished among the Jews by this appellation, 
namely, the great day of expiation, when it was customary 
for the high priest to enter the Holy of Holies. This took 
place on the tenth day of the month Tisri, supposed to corre- 



VOYAGE OF PAUL. 



421 



spond with the twenty-fifth of September, and still held 
sacred by the Jews. Now it is after this period and during 
the months of winter that tempests are apt to occur in the 
Mediterranean Sea, when, as already observed, it was thought 
advisable to take refuge in some harbour. 

The foresight of Paul induced him to attempt to persuade 
the centurion to detain the ship at the Fair Havens during 
the winter. This appears from the 21st verse, in which Paul 
is represented as saying, " Sirs, ye should have hearkened 
unto me, and not have loosed from Crete, and to have gained 
(or rather, to incur) this harm and loss." But though the 
centurion had evidently formed a very high opinion of Paul, 
he was not acquainted with his sagacity and foresight He, 
therefore, naturally preferred the opinion of the pilot and 
the master of the ship, whose experience he would deem 
superior to that of Paul. Their advice was accordingly adopted 
in opposition to Paul, who had said, u I perceive that this 
voyage (or rather "your sailing from this place) will be attended 
with much damage or risk, not only to the lading or cargo, 
but also to your lives." This speech evidently proceeded from 
the spirit of prophecy with which the Apostle was endowed ; 
for no sagacity could have described so correctly the parti- 
cular evils that befel them afterwards — damage to the lading, 
and risk to the lives of the crew. 

1. Without proceeding farther at present with the history, 
we may observe that the opinion of the Romans respecting 
Paul was uniformly favourable. The reason was, they had no 
prejudices against him. They were fair and candid and dis- 
interested, and ready to do him justice. They had, there- 
fore, no inducement to act improperly, and they must have 
perceived the evil passions that influenced his enemies. Now, 
when men have no temptation they prefer truth and justice, 
and when they see envy and malice directed against inno- 
cence they give aid to the helpless and injured. Thus Pilate, 
though a wicked man, exerted himself to protect our Saviour 
from the evil passions of the Jews. And thus Lysias and 
Felix and Festus and Agrippa vindicated the integrity of the 
Apostle. 



422 



LECTURE LVI. — ACTS XXVII. i— 11. 



2. The power of foreseeing future events was not constant 
but occasional. When on his way to Jerusalem the Apostle 
said, " Behold I go bound in the spirit to Jerusalem, not 
knowing the things that shall befal me .there." But on the 
occasion here alluded to a particular revelation had been 
communicated to him which he was to deliver to the persons 
on board, with the view of preparing them to listen to his 
instructions as an apostle. 

3. The understanding and judgment of a prisoner does not 
stand high with those who do not know his principles and 
character. Though Paul had more knowledge and gave the 
best advice to the master of the ship, yet he was not listened 
to. In most cases we are apt to judge of the character of 
men by their situation and supposed rank. 



LECTURE LVIL 

STORM RAGES DURING PAUl/s VOYAGE. 
Acts xxvii. 12-36. 



Contents :— Paul advises to winter at the Fair Havens in Crete— The advice 
not followed — The wind called Euroclydon drives the ship out of its 
course — The seams of the ship being opened by the tossing and collision 
which it encountered, undergirding is employed — Afraid of the Syrtes 
storm continuing fourteen days — Ship in danger — Is partially lightened 
by throwing overboard the tackling — All except the Apostle began to 
despair — He revives their courage by assuring them, on the authority of 
the true God, that they should all be preserved— Land at length dis- 
cerned — Mariners attempt to leave the ship, but prevented by the inter- 
ference of Paul—He exhorts all to partake of food, which they did— All 
were cheered, the crew amounting in number to two hundred and 
seventy- six — The remainder of the wheat thrown into the sea — Ob- 
servations. 

The ship which was to convey Paul to Italy had arrived 
at the Fair Havens in the island of Crete. As the ancients 
were not accustomed to make voyages" during the stormy 
months of winter, and as that season had already com- 
menced, a consultation took place among the chief per- 
sons on board whether they should remain at the Fair 
Havens or seek shelter in some safer port. Paul who, it 
appears, was present, gave his advice in favour of remaining 
at the Fair Havens, warning them that to depart would be 
attended with damage to the cargo and danger to their lives. 
But the general opinion was, that the harbour was not conve- 



424 LECTURE LVII. ACTS XXVT1. 12-86. 

nient for a winter station, and that it was desirable to reach 
Phenice, a harbour in the same island of Crete, now named 
Candia, lying at some distance to the west, and looking, 
according to the original, to the south-west and north-west ; 
that is, open to winds blowing from those quarters, but shel- 
tered from all other winds, and especially the east. Accord- 
ingly, when a gentle breeze from the south sprang up, they 
sailed in full confidence that they should accomplish their 
purpose. 

Ver. 14. But their hope was suddenly checked. For a 
stormy wind called Euroclydon arose, drove them from their 
course, and exposed them to imminent danger. The name 
of this wind shows us that it blew from the east. It is 
known in the present day by the name of Levanter. We 
are told it arises on a sudden without previous warning, 
that it is exceedingly violent like a hurricane, tears up trees 
by their roots, demolishes houses, and wrecks vessels at sea. 
Every attempt to struggle against such a wind was vain. 
Accordingly the ship was driven with prodigious fury before 
the wind, and was at length carried near the shore of a 
small island called Clauda. Here with great difficulty the 
seamen succeeded in securing the boat belonging to the ship, 
reserving it as a last resource for saving their lives in case of 
shipwreck. 

Ver. 17. We are told next that "they used helps, under- 
girding the ship," that is, they drew cables round the bottom 
or whole body of the ship to prevent the planks or timbers 
from separating at the seams by the violence of the waves. 
They were afraid also of another danger, that they should 
fall upon the fanfous Syrtes, or quicksands. These quicksands 
lie on the north coast of Africa, and as the wind called Euro- 
clydon blew from some point of the east it would have carried 
the ship straight to them. They consisted of sandbanks, 
and were said frequently to shift their places, sometimes 
elevated above the surface of the sea and sometimes sunk 
below so as to become invisible. 



STORM RAGES DURING PAUl/s VOYAGE. 425 

Tlie storm continued to rage with unabated fury, and 
though they ceased to carry sail, still they were driven and 
tossed about. They, therefore, found it necessary to lighten 
the ship by throwing overboard everything that could be 
spared. And on the third day of the storm they were 
brought to the necessity of casting out the tackling of the 
vessel. For days the tempest continued, and the weather 
gloomy; the sun was never seen through the clouds by 
day nor the stars through the darkness of night. All 
hope of preservation being taken away, despair seized the 
crew and passengers, till roused by the animating voice of 
the Apostle. 

Ver. 21. During this terrible commotion of the elements 
no regular meal could be taken. Paul at length addressed 
his companions, mildly reminding them that their neglect of 
his advice by sailing from Crete at the beginning of the 
tempestuous season had been the occasion of all the disasters 
that had befallen them. He then exhorted them no longer 
to despond, but to resume their courage and confidence, 
assuring them that, though the ship would be lost, there 
should be no loss of life ; for every person on board would be 
saved. He next informed them on what authority he was 
enabled to speak with so much assurance. An angel or 
messenger of the God whom he worshipped had appeared to 
him on the preceding night and said to him, " Fear not, Paul ; 
thou must be brought before Caesar, and, lo, God hath given 
thee all those that sail with thee." 

If we inquire, Why did an angel appear to Paul upon this 
occasion ? we may answer, that though it is certain angels 
never appeared except upon extraordinary occasions ; yet we 
must allow the present case was highly important. There 
were no fewer than two hundred and seventy-six persons on 
board ; the voyage was of considerable length : an oppor- 
tunity, therefore, of the most favourable kind was afforded to 
the Apostle of converting some of them to Christianity, or at 
least of leaving in their minds such salutary impressions as 



426 



LECTURE LVTI.- — ACTS XXVII. 12-36. 



might lead to that blessed change. It was requisite, there- 
fore, that Paul should convince them of the perfect knowledge 
which his God possessed of future events, and especially of 
those in which they were deeply interested — that all their 
lives would be preserved. 

The Apostle had been enabled first to display a prophetic 
spirit, by warning them of the dangers to which they would 
be exposed if they abandoned the Fair Havens, which afforded 
them safety, though it was deemed not commodious. Now, 
this prophecy had been literally fulfilled. Accordingly, the 
natural consequence was, that if he made any additional 
prophetic declarations, they would be received with respect 
and confidence. For, be it observed, the predictions of the 
Apostle did not resemble the conjectures of a man of sagacity, 
nor the pretensions of an impostor. For they were not 
general and vague, dark and ambiguous ; but they were par- 
ticular, clear and precise. They did not regard a distant 
future period, for they were to be realized before the expira- 
tion of their voyage ; and, therefore, every person on board 
could be able to judge of their truth. We see one conse- 
quence that followed these predictions of the Apostle ; a much 
higher opinion was formed of him, and the utmost respect 
was paid to his opinion and advice. We are not, however, 
informed whether the Apostle was successful in converting 
any of them to the Christian religion. 

Having thus strenuously assured them in the name of the 
great God whom he served, and exhorted them to cherish 
the most exhilarating hopes, he added, they would be cast 
upon an island. On the fourteenth night from the com- 
mencement of the storm, as they were driven up and down 
in Adria, or the Adriatic sea, about midnight the mariners 
were of opinion that they were approaching land. This they 
ascertained by finding when they measured that the sea was 
gradually becoming shallower ; for at the first sounding they 
found it twenty fathoms, and after proceeding a little farther 
it diminished to fifteen. Afraid, therefore, of striking on 



STORM 11AGES DURING PAUL'S VOYAGE. 427 

some shoal, sunk rock or sandbank, during the darkness of 
the night, they cast four anchors out of the stern, and waited 
with anxiety and impatience for the day. 

But in the mean time the mariners, despairing of safety by 
remaining in the ship, resolved to make their escape, Ac- 
cordingly, under pretence of casting anchors out of the 
foreship of the vessel, they lowered the boat into the sea. 
Instantly the Apostle, with great presence of mind, addressed 
the centurion and his soldiers, and said, — " Except these 
abide in the ship, ye cannot be saved." On this the soldiers, 
no doubt by the order of the centurion, cut the ropes which 
attached the boat to the ship, and set the boat adrift — thus 
rendering it impossible for the sailors to leave the ship. 

Ver. 33. While the day was coming on, Paul soothed the 
minds of all with a cheering and salutary admonition. " This 
day is the fourteenth day that ye have tarried," or rather 
that you have been in a state of apprehension, "and con- 
tinued fasting, having taken nothing." The meaning is, they 
had taken no regular meals during the storm, and, probably 
from the agitation of their minds between occasional hope and 
frequent despair, would not partake of much food in any form. 
The Apostle went on, saying, — " Wherefore I pray you to take 
some meat ; for this is necessary for your health," or rather 
for your preservation. For food was requisite to enable them 
to make the necessary exertions for their safety. He adds 
an assurance that none of them should suffer injury. 

The Apostle having thus succeeded in reviving the droop- 
ing spirits of the crew, took up some food in the presence of 
all, and gave thanks to God, the giver of all good, and im- 
mediately set the example of partaking of it himself. Thus 
encouraged, the crew and passengers also partook, amount- 
ing in number to two hundred and twenty-six. But, though 
cheered, they were still sensible of danger and of the ne- 
cessity of care and forethought respecting everything that 
could tend to promote or ensure their safety. And as a 
proof of their strong apprehensions after partaking of food, 



428 



LECTURE LVII. ACTS XXV1T. 12. 



they threw the wheat that remained into the sea, in order 
that the ship might continue to float till it should reach the 
shore. 

Inferences. 1. Without proceeding further at present 
with the voyage, we may observe from this passage that such 
was the conduct of the Apostle that he was esteemed and 
respected by all who had an opportunity of knowing him. 
We see that at an early period he had become a favourite of 
the Roman centurion ; for even at Sidon, when they had 
been together only for a very short time, he was permitted 
by that officer to go on shore to visit his Christian friends, 
and to receive kind offices from them. 

2. We observe the conduct of Paul amid great sufferings 
and danger. Though he was a sincere and faithful servant 
of God, he never expected that he was to be exempted from 
the misfortunes that befel other men. Jesus Christ, his 
Divine Master, had indeed hushed the winds and calmed the 
sea ; but it was not given to any of his Apostles to perform a 
similar miracle. Nor did the Apostle ever hope that God 
would interfere in his case, to prevent storms or shipwreck 
from befalling him. He had learned to submit with pro- 
found resignation to the will of God, amid the numberless 
calamities which assailed him in his long journeys and 
perilous voyages. For, on another occasion, he informs us 
that thrice he suffered shipwreck, and that a night and a day 
had he been in the deep, and we know that these things 
happened before his voyage to Rome. 

3. We see, in the case of Paul, how Christianity enables a 
man to bear up amid formidable disasters, with a courage 
and cheerfulness and presence of mind which nothing but 
an approving conscience can inspire. He never sank into 
despair; his courage was undaunted, and he retained full 
possession of his understanding during the most dangerous 
part of the voyage. He was ready to give the best advice. 
He first recommended that the ship should winter in the 
Fair Havens. Had they done so they would have escaped 



STORM RAGES DURING PAUl/s VOYAGE. 429 

the storm. Again, when the sailors were going to quit the 
ship he prevented them ; and when all were sunk in despair 
he cheered them by an assurance from God of ultimate safety. 
And when they were neglecting to take food, he urged the 
necessity of support. In short, Paul did every thing that 
a man of great sagacity and courage and humanity could do, 
and proved the instrument, under God, of saving the lives of 
all on board. 



LECTURE LVIII. 

PAUL AT ME LIT A. 

Acts xxvii. 36, 



Contents. — At daylight none on board knew what land was in view, but 
afterwards found it to be Melita — Ship's anchors cut away — Attempt 
to reach the shore— The ship runs aground — Soldiers advise that the 
prisoners be put to death— The centurion rejects the proposal, anxious to 
save Paul — All land in safety. Chap, xxviii. : Ship arrives at Melita — 
Two opinions concerning the island, whether it was Malta, or Meleda in 
the Adriatic, now called Mleet — A viper fixes on Paul's hand, but com- 
mits no injury — Opinion of the inhabitants respecting Paul — First 
thought him a murderer, and then a god— Paul cures Publius, the chief 
man of the island — Remarks and inferences. 

The storm which overtook the ship in which the Apostle 
Paul was conveyed to Rome had continued for fourteen days. 
During that long period it raged with impetuosity, no sun 
being visible by day nor stars by night. The crew and 
passengers, not knowing their position with certainty, and 
being worn out with fatigue, fasting and anxiety, fell into 
despondency. Then it was that Paul displayed a wonderful 
superiority of mind while he comforted and encouraged them 
with the pleasing assurance that all their lives should be pre- 
served; and at the same time prevailed on them to take some 
food, as it had become necessary to throw their provisions 
overboard in order to lighten the ship. 

At length land was seen, though none on board knew what 
region it was. But observing a creek or opening in the 
shore with a safe place for landing, it was resolved if possible 
to conduct the ship thither. With this view, it is said in the 



PAUL AT MELITA. 



431 



40th verse, that they took up the anchors. But in the 
original the expression is, they cut away the anchors and left 
them in the sea; for it is evident that after throwing 
their provisions overboard they would not have wasted their 
time in lifting up their anchors to load their crazy vessel. 
For instead of intending to use them again, they meant to 
run the vessel on shore. Next they loosed the rudder-bands, 
hoisted up the mainsail to the wind, and steered toward the 
shore, having arrived at a place where two seas met. But the 
place referred to must have been a sand-bank, having water 
on each side of it, for w r e are told they intended to take the 
vessel into a certain creek. Instead, however, of being able 
to accomplish this object, the ship ran aground on the sand- 
bank, which they either did not see or were unable to escape. 
For that it was really a sandbank or soft ground on which 
the ship had struck is evident, because we are informed that 
the fore part of the ship stuck fast and remained immoveable, 
while the hinder part was broken in pieces by the violence of 
the waves. 

The danger was now become imminent, and destruction 
seemed inevitable. The vessel in which they sailed, their 
only hope of safety, was breaking in pieces under them ; and 
though land was in sight, still the difficulty of reaching it 
was formidable. 

At this critical moment a most barbarous proposal was 
made by the soldiers to their commander, to kill the prisoners 
in order to prevent their escape. It is remarkable that such 
a shocking advice should have been offered by persons who 
were themselves in the most perilous situation, liable every 
moment to be swallowed up by the devouring element. That 
Paul was included among the prisoners to be slain is evident, 
for it was chiefly for the sake of Paul that the centurion 
rejected the proposal. The sentiments of the centurion did 
him much honour. He had the penetration to discover that 
Paul was an extraordinary person : his conduct on board had 
been prudent and manly, and while others sank in despon- 
dency he had maintained calmness, courage and confidence. 
He had, therefore, on all occasions been his friend and 



432 



LECTURE LVIII. — ACTS XXVIII. 



protector, and being also a man of humanity, was determined 
to save as many of the other prisoners as possible. 

Accordingly the centurion first commanded that those who 
could swim should make for land. Then he directed those 
who could not swim to buoy themselves up by clinging to 
planks and pieces of the ship. Thus by the kind providence 
of God, according to the assurance given by Paul, every one 
reached land in safety. And when we consider the long 
duration and great fury of the storm, the total wreck of the 
ship, and the great number of persons on board, it is indeed 
wonderful that not one should have perished. 

CHAP. XXVIII. 

When they had landed they learned that the island was 
called Melita. Respecting this island there are two opinions. 
The common belief is that it was the island at present called 
Malta, now in possession of Great Britain. But others think 
it was Meleda, an island still named Mleet, on the coast of 
Dalmatia in the Adriatic Sea, or Gulf of Venice. It will be 
proper to state shortly the arguments in favour of the second 
opinion. 

1. Malta is only about sixty miles distant from Sicily, and 
not far from Italy. It must, therefore, have been well known 
to the Romans, for it had been more than two hundred years 
in their possession. But the island mentioned here is spoken 
of as if it had been a place little known. Thus " When they 
were escaped they knew that the island was called Melita." 
Now this mode of speech is never employed by the sacred 
historian in relation to islands well known, as Cyprus or Crete 
or Rhodes. 

2. The inhabitants of the island on which the ship was 
wrecked are here called barbarians. But this appellation 
could not have been applied to the inhabitants of Malta, 
which had successively belonged for ages to the Phenicians, 
Carthaginians, Greeks and Romans, the most civilized of 
ancient nations. 

3. The island here mentioned is expressly said to have 
been in the Adriatic Sea; but Malta is not in that sea. 



PAUL AT MELITA. 



433 



4. There are no serpents in Malta. The Roman Catholic in- 
nabitants, however, in their own opinion, remove this difficulty 
in a satisfactory manner. They suppose, and then affirm it 
as an undoubted fact, that Paul destroyed all the serpents in 
the island, though they do not account for the omission of so 
marvellous an act by the sacred historian, who informs us 
that he was present. We need only say that, like all such 
miracles, this is totally different in character from the Chris- 
tian miracles performed by the Lord Jesus and. his Apostles. 

These arguments are strongly in favour of the opinion that 
it was not Malta on which the vessel was wrecked, but Mleet, 
on the coast of Dalmatia. There is, however, one objection 
which it is difficult to remove. When the Apostle and his 
associates sailed, from the island here called Melita, they 
touched at Syracuse, in the island of Sicily, which lay in the 
way of a ship sailing from Malta to Italy, but not. near the 
course of a ship bound from Mleet to Italy. We are, how- 
ever, on the whole, quite ready to acknowledge that the pre- 
vailing opinion decides in favour of Malta.* 

The inhabitants are called a barbarous people in the 2nd 
verse. But the word barbarous was not applied by the 
ancient Greeks and Romans, as it is by us, to sentiments and 
manners. By them it was applied to those who spoke none 
but foreign or unknown languages. Thus the Apostle em- 
ploys the word when he says in his first epistle to the Corin- 
thians, " Therefore, if I know not the meaning of the words, 
I shall be unto him that speaketh a barbarian, and he that 
speaketh shall be a barbarian to me." We are not, however, 
obliged to suppose that even if their language was different 
they were savage or cruel. On the contrary, they treated 

* It was beside the purpose of these Lectures to do more than glance 
at the long and keen controversy which has been carried on regarding the 
claims of the two islands mentioned in the text to represent the Melita 
of Luke. When it was proved that the ancients did not confine the title 
Adria to the Gulph of Venice, but used it in a far wider application, the 
strongest, or rather the only formidable argument, against the claims of 
Malta was answered. (See the passages in AVetstein). The interesting 
work of Mr. Smith of Jordan Hill on St. Paul's voyage, appears to have 
put these questions beyond any reasonable doubt. 

VOL. I. 2 F 



434 



LECTURE LVIII.— ACTS XXVIII. 



the shipwrecked crew with great humanity and kindness. 
For, observing that they were benumbed with cold after their 
escape from the sea, they lighted a fire to warm and revive 
them. 

An incident occurred which exhibited in a decided manner 
the superstitious opinions of the inhabitants, and at the same 
time displayed the miraculous power which the Apostle was 
enabled to exercise. Paul, who on all occasions was distin- 
guished by the most active benevolence, employed himself 
in collecting fuel for keeping up the fire. Having, accord- 
ingly, gathered a quantity of sticks and laid them on the 
fire, a viper, which happened to be on the spot where the fire 
was kindled, or which had been thrown there along with 
some of the sticks, on attempting to make its escape, fastened 
on Paul's hand. 

The effect produced on the minds of the islanders by this 
spectacle was most remarkable. They instantly concluded 
that Paul was a murderer, and that though he had escaped the 
dangers of the sea, yet justice would not permit him to live. 
Hence we see that notwithstanding the many erroneous opi- 
nions entertained by heathens, yet they did occasionally exhibit 
impressions which correspond to a belief of a superintending 
providence. As all the heathens believed in many gods, 
they were imperfectly acquainted with the attributes of the 
Supreme Being, who alone is all-powerful, all-wise, and all- 
perfect, yet they were inclined to believe that justice is 
administered by a Divine power, and crimes punished in this 
world. Their general opinion was well founded, though they 
committed a great error in its application. For certainly it 
is not true that every misfortune or calamity or suffering to 
which men in this probationary state are liable is a mark of 
guilt, and a proof of Divine justice in inflicting punishment. 
They may, however, and evidently are intended to, furnish 
motives or helps to our reformation or amendment. This 
incident, however, shows us that those heathens had know- 
ledge of good and evil, of things criminal and deserving 
punishment, and believed that a power superior to that of 
men superintends the affairs of the world and exercises 



PAUL AT MELITA. 



435 



justice,, and especially in cases where guilt has escaped the 
jurisdiction of human laws. The islanders, still, persevered 
in the opinion that Paul was a great criminal. And even 
after he had shaken off the viper, they waited some time with 
the firm expectation that his hand would swell, or even that 
he would fall down dead. But at length being assured that 
he had not sustained the smallest injury, their opinion under- 
went a sudden and complete change ; for they concluded that 
he was a god. 

It is remarkable how suddenly men pass from one extreme 
to the other. They now formed the highest opinion of Paul, 
and were prepared for something extraordinary or even 
supernatural. In this expectation they were not disappointed. 
For a power was immediately displayed by Paul greater than 
any that had been ascribed to the heathen deities. In the 
neighbourhood of the place where Paul and his companions 
had come ashore was the residence of Publius, the chief man 
of the island. He seems to have received them all in a cour- 
teous and humane manner, and lodged them for three days, 
till means could be adopted for disposing of them otherwise. 
It happened that the father of this generous person laboured 
under two severe diseases. Paul approached the sick man, 
laid his hands on him and prayed, and immediately Publius 
was cured. He prayed in order that it might be known to 
all present that the power of healing was from God. He laid 
his hands on the sick person, to show that he was appointed 
the instrument or agent. No sooner was it discovered that 
Paul possessed such extraordinary power than other sick 
persons were brought to him, who were instantly restored to 
health. 

It particularly deserves our attention that nothing is said 
to lead us to the conclusion that any of the islanders became 
Christians. In other places which the Apostle visited we 
are told the beneficial effects produced on those who wit- 
nessed his miracles. It is usually said that some, or few, or 
many believed. Here, however, the only effects mentioned 
are, that the people were grateful, and that they testified 
their gratitude by supplying them with provisions. 

2 r 2 



436 



LECTURE LVIII. — -ACTS XXVIII. 



Inferences. 1. We observe that humanity may be some- 
times found when it is not expected. The inhabitants of 
Melita received the crew and passengers of the ship with great 
hospitality and kindness, though the support of two hundred 
and seventy-six persons added to their usual numbers could 
not be convenient ; and especially as that support was required 
for three months. 

2. We may observe that false and superstitious opinions 
are frequently formed respecting the cause of accidents or 
misfortunes. The inhabitants of Melita supposed that Paul 
was some great criminal because a viper fastened on his 
hand. It is evident, too, that the Jews believed that those 
Galileans whose blood Pilate mingled with their sacrifices, or 
those persons on whom the tower of Siloam fell, were greater 
criminals than the rest of their countrymen. But our 
Saviour condemned this opinion as false. And is not a similar 
mode of judging to be found among ourselves ? When mis- 
fortunes or afflictions happen to good men are they not often 
ascribed to the justice of God, while those who are exempt 
from suffering are considered as the peculiar favourites of 
heaven ? 



LECTURE LIX. 

PAUl/s VOYAGE FROM MELITA TO ROME.— RESIDENCE THERE, 
Acts xxviii. 11-31. 



Contents : — Paul and his companions remain at Melita three months — De- 
part in a ship of Alexandria that had wintered at the island — Touch at 
Syracuse and remain three days — Sail thence to Rhegium and afterwards 
to Puteoli, near Naples, where they abide seven days — Go ashore, and 
continue their journey by land — Desire of the Christians to see Paul, and 
their admiration of him so great that some anticipate, and go to meet 
him at the Three Forums, and others at Appii Forum — Paul receives 
them gratefully — Lives in lodgings under the charge of a soldier, to 
whom he was bound with a chain — Paul calls the principal Jews of 
Rome to state his situation, and reason of appeal to Cesar — They ac- 
knowledge that they had heard no complaints against him, but wished 
to have some accounts from him of a class (Christian) generally spoken 
against — A day fixed when he discoursed from morning till evening, 
proving from Moses and the prophets that Jesus was the promised 
Messiah — Effect produced: some believed and some not — How Paul 
was supported at Pvome during two years. 

Paul and his companions remained three months in the 
island of Melita, waiting till the stormy months of winter 
should pass away, during which period it appears the 
ancients were accustomed to suspend navigation, and take 
refuge in a secure harbour. Eor we are told that a ship of 
Alexandria, in Egypt, wintered in the island. Now as this 
was the ship which afterwards carried them away, we can 
discover no reason why it did not sail long before, except the 
usual custom of not keeping the sea during the months 
of winter, which seem to have been October, November, 
December, and January. For the fast, after which sailing was 
reckoned dangerous, as already observed, took place about 



438 LECTURE LIX.— ACTS XXVIII. 11-31. 

the 25th of September, Now as the storm which drove the 
ship to the island of Melita had not commenced till after 
the fast, and it continued a fortnight, the arrival on the 
island could not probably happen till near the end of October. 
Allowing three months, then, for residence on the island, we 
are led to suppose that the time of departure would be in 
February, when the voyage might be resumed with safety. 
This ship was ornamented with the figures of the heathen 
deities, Castor and Pollux, and therefore this was probably 
the name by which it was distinguished. 

The first place at which the ship touched was Syracuse, in 
the island of Sicily, where Paul and his friends landed, and 
remained three days. From. Syracuse the ship is said to 
have fetched a compass to Rhegium, that is, sailed along the 
coast, which, as it forms a large bay, would be a circuitous 
course. On leaving Rhegium the south wind rose, which in 
one day carried them to Puteoli, a distance of two hundred 
miles, or about eight miles west from the modern city of 
Naples. There Paul met with Christians, who urged him to 
remain with them seven days, which it appears he was en- 
abled to do by the wonderful forbearance and kindness of 
the Roman centurion. 

The remaining part of the journey from Puteoli to Rome 
was performed by land, being about a hundred miles. Paul 
then approached the great city, after wishing for many years 
to have an opportunity of visiting it ; not because it was the 
metropolis of the world, and had been long celebrated for its 
warlike character, its grandeur and wealth, but because it 
contained multitudes involved in the grossest ignorance and 
superstition, — dead in trespasses and sins, — insensible of their 
guilt and in great need of knowledge and reformation. The 
Apostle burned with the noblest ardour to confer the bless- 
ings of the gospel upon some portion of the inhabitants. At 
Rome, however, he was to present himself not only as a 
stranger, but as a prisoner; and therefore it might be sup- 
posed he was not likely to meet with a very cordial 
reception, even though exhibiting admirable fortitude and 
perseverance in the noble cause of religion and righteousness. 



Paul's voyage prom melita to rome. 



439 



The news of Paul's approach had preceded him, and had 
produced a powerful effect on the Christians at Rome. No 
apostle seems hitherto to have visited them ; but some of 
them had undoubtedly read his Epistle to the Romans, and 
were in consequence, as we may reasonably conclude, so im- 
patient to see him, that they could not wait his arrival in the 
city, but proceeded to a very considerable distance, in order 
to enjoy his society. Some had travelled as far as the Three 
Taverns, distant about thirty miles from Rome : others more 
eager or more vigorous, had advanced to Appii Forum, an 
additional distance of eighteen miles. 

How much honour did these kind visitors do to themselves, 
as well as to Paul and to the religion which he professed ! 
Though he came in the ignominious character of a prisoner, 
yet these men came out to meet him as if he had been a 
mighty prince, to whom the highest honour was due. This 
act of respect and esteem was deeply felt by the Apostle. 
He was delighted to find that they were not ashamed to 
acknowledge liim, though in his humble state. Accordingly 
he offered up thanksgiving to God for this unexpected kind- 
ness, and became inspired with lively hope. Thus his entry 
into the city of Rome resembled a triumph rather than the 
arrival of a prisoner under a military guard, On reaching 
the city the centurion Julius delivered the prisoners which 
he had brought from Cesarea to the captain, or prefect, of the 
Pretorian guard, whose name was Afranius Burrhus, and a 
man of high respectability of character. 

But though Paul was really a prisoner, he was not mixed 
with the other prisoners, nor confined in the common jail. 
He had the singular privilege of living by himself, though 
under the restriction of having a soldier continually attendr 
ing him. It appears, too, from the 20th verse, that he was 
bound. By this is meant, that a chain was fixed to his right 
arm and to the left arm of the soldier. This chain Paul fre- 
quently alludes to in those epistles which he wrote from the 
city of Rome. Indeed this circumstance is on that account 
of great importance ; for it enables us to ascertain that the 
Epistles to the Ephesians, to the Philippians, to the Colos- 



440 



LECTURE LIX. ACTS XXVIII. 11-31. 



sians, — the second Epistle to Timothy, and the Epistle to 
Philemon, were written from Rome nearly about the same 
time. 

The reason is not given why Paul was treated so differently 
from the other prisoners ; but we cannot doubt that it arose 
from the very favourable impression which his whole conduct 
made on the Romans, particularly on Eestus, who must have 
reported his case to the Roman Emperor, and on Julius the 
centurion, who had seen much of his admirable sagacity, 
courage and presence of mind, during the voyage from 
Cesarea, as well as the extraordinary power which he had 
displayed in working miracles. In this situation, then, in 
the custody of a soldier, Paul remained till his case came on 
for trial, and probably, also, to give time for his adversaries 
to bring forward their charges and evidence against him. It 
is not, indeed, said that the chief priests and elders ever sent 
any persons to pursue their accusations against Paul before 
the Roman emperor. If any such persons had been sent 
from Jerusalem the sacred historian could scarcely have 
omitted the information. Had the malice of Paul's enemies 
then subsided, or were they satisfied in having removed him 
from J udea ? The truth probably is, they were quite aware 
of the falsehood of their charges: they knew well that the 
Roman laws would not condemn without evidence, and they 
were sensible they had no evidence to produce. One thing- 
is certain, that no charges against Paul, addressed to private 
persons, were brought by the ship in which he sailed. This 
appears from the 21st verse. 

Three days after Paul's arrival at Rome he sent a message 
to the most eminent J ews who resided in that city, requesting 
a visit of them. They accordingly repaired to his lodgings. 
The object of Paul, in soliciting this interview with his 
countrymen, was to vindicate himself from the implied 
olfence of appealing against the leading men in Jerusalem. 
We may mark with what tender delicacy he speaks of his 
enemies. He asserts that he had done nothing against the 
people or customs of their fathers, when delivered, as a 
prisoner into the hands of the Romans. But that, after the 



Paul's voyage tkom melita to home. 441 

Romans had acquitted him of every crime, yet, as his country- 
men at Jerusalem opposed his dismissal, he was constrained 
to appeal unto Cesar. Then he adds, as an apology for his 
conduct, — " Not that I had any thing to accuse my nation 
of." He was, indeed, disposed to take the mildest and most 
favourable view of their conduct, while he deeply bewailed 
their infatuation. Still he had no intention of making any 
complaint, or of imputing any blame to his countrymen. He 
then tells them the reason of the animosity against him, and 
why he was bound with a chain. It was on account of the 
hope of Israel. By this phrase must be meant, " that which 
Israel hoped for;" that is, the Messiah. Consequently, he 
insinuated that it was on account of the Messiah he was a 
prisoner. To this they replied, they had received no com- 
plaints against him by letter nor message, nor had heard 
anything unfavourable. They then expressed a desire to 
hear a statement of his opinions from himself, for the sect to 
which he professed to belong was universally spoken against. 
From this language we are obliged to conclude that the Jews 
who first visited the Apostle were unbelievers, and totally 
unacquainted with the nature and histoiy of the Christian 
religion. 

A day, therefore, at the request of those Jews, was fixed 
for hearing from Paul an account of the Christian faith. 
Accordingly a great number returned on the day appointed ; 
when he discoursed from morning till evening. We are also 
told the subjects to which he directed their attention. He 
expounded and testified the kingdom of God. The meaning 
is : He gave an account of the reign of God, and the proof 
that it had arrived, pointing out the passages in the law and 
in the prophets, which he plainly and justly applied to Jesus, 
and which had been accomplished in his person. In short, 
he proved from prophecy that the Messiah, who had been 
long predicted and long expected, was actually come, and 
had appeared in Judea. 

The effect produced upon the minds of his hearers is next 
mentioned. No general conviction followed, as we might 
naturally be led to expect. Some believed and some re- 



442 



LECTURE LIX. ACTS XXVIII. 11-31. 



mained incredulous. The candid, the unprejudiced, the sin- 
cere lovers of truth listened and were convinced. But those 
who were guided by prejudice remained unaltered. When 
about to take their departure, Paul, hoping to leave a deep 
impression on their minds, repeated a prophecy of Isaiah, 
which described their character v/ith great precision. It 
represents a set of men whose minds are so overpowered by 
prejudices and evil passions that they cannot see truth how- 
ever clear, nor examine with honesty and candour, nor draw 
just conclusions. He then assured them that though they 
might reject the salvation which the goodness of God had 
graciously offered, the Gentiles would receive it joyfully and 
gratefully, and would avail themselves of the invaluable bless- 
ings. While taking leave of the Apostle they continued de- 
bating much with one another. 

We are next informed how the Apostle employed himself. 
He received all who chose to visit him in a courteous manner 
as the original intimates, when he announced to them that 
the reign of God was come, and at the same time instructed 
them in every thing that related to Jesus Christ without 
interruption. This practice he continued for two years in 
his own hired house. This expression implies that rent was 
paid by the Apostle, and leads us to inquire from what fund 
he was enabled to draw his resources. It appears from the 
Epistle to the Philippians, written during his confinement at 
Rome, that money had been sent to him from that church by 
the hands of Epaphroditus, which is gratefully acknowledged 
both at the beginning and end of the epistle. 

But it may be asked, Why was the most able, the most 
learned, and the most active of the Apostles, permitted to 
linger two years in confinement at Rome, after being im- 
prisoned for two years at Cesarea ? Because he could con- 
tribute more to the diffusion and establishment of the 
Christian religion, in consequence of his easy confinement, 
than if he had been at perfect liberty. For it is not probable 
he would have been allowed to preach publicly in the city of 
Rome, against the polytheism and idolatry of the inhabitants. 
But while he taught in private, he was protected by the 



paul's voyage from melita to rome. 443 

Roman government. We must remember, too, that all who 
pleased were permitted to visit him. And so extraordinary 
an account would be given by those who had visited and 
heard him, that multitudes would be constantly attracted, so 
that even the very palace of the Eoman emperor contained 
converts to Christianity. Thus, as the Apostle himself 
affirms, the things which had happened to him had tended to 
the furtherance or advancement of the gospel. 

This book carries down the history of the progress of 
Christianity from the ascension of Jesus to the sixty- third 
year of the Christian era. 



APPENDIX 

TO 

LECTURES ON THE ACTS OF THE APOSTLES. 



SUBSEQUENT LIVES OF THE APOSTLES 

ACCORDING TO ECCLESIASTICAL HISTORY. 



I. OF PAUL. 

We can have no doubt that all enquiring Christians would 
be gratified with correct information respecting our Saviour's 
Apostles, after the sacred history closes. With this view, we 
propose to present to our readers the most authentic ac- 
counts which have been preserved from the earliest ages on 
this interesting subject. But as these are scattered among 
various authors, we think the most agreeable as well as the 
shortest and most useful method will be to abridge and 
arrange the facts collected from primitive authors by respect- 
able modern writers, who have performed this important 
office in the most elaborate and creditable manner. 

As Paul is the most prominent person mentioned in the 
book of the Acts of the Apostles, our first object is, naturally, 
to ascertain as far as it can be done, what befel him after the 
period when the sacred history terminates. 

We are informed in the conclusion of the Acts of the 
Apostles, that Paul dwelt two whole years in his own hired 
house, and received all that came unto him, preaching the 
kingdom of God, and teaching those things which concern 
the Lord Jesus Christ, with all confidence, no man forbid- 
ding him. 



446 



LIVES OF THE APOSTLES. 



What became of him at the end of two years is not 
mentioned. We are not entitled to decide with confidence 
that he actually left the city of Rome at that precise time, or 
merely that he removed to a different residence, or whether 
he renewed his apostolical travels in places where he originally 
introduced Christianity, or carried it to new countries which 
had never been blessed with its heavenly light. 

We begin our inquiry with Dr. Macknight, who published 
a valuable translation of the Apostolical Epistles in four 
volumes, with critical notes, about the end of the last 
century. This learned author has supplied us with a copious 
and entertaining sketch of what he supposed happened to the 
Apostle. He tells us that towards the conclusion of his life, 
Paul, being released in the spring of a.d. 62, embarked at some 
port of Italy along with Titus, and sailed to Judea, touching 
at Crete. He then visited Jerusalem, and after spending 
^ some time in that city, travelled to Antioch, passing through 
Cilicia and Galatia, and thence to Colosse. He afterwards 
repaired to Ephesus, on his way to Philippi and other 
churches of Macedonia. Next he travelled to Nicopolis, in 
Epirus, and after visiting Corinth passed on to Crete. We 
are then informed of the persecution of the Christians at 
Rome, in a.d. 64, which Dr. Macknight thinks might be 
made known to the Apostle while he was visiting Crete. 
Believing that his presence in that city might be useful in 
comforting the brethren, he repaired thither, where he con- 
tinued, actuated by the same ardent zeal as formerly, in pro- 
moting the Christian cause. But as the priests and bigots 
had pointed him out to the magistrates as a chief of the 
obnoxious sect, he was imprisoned. The same author adds, 
referring to ancient Christian writers, that Paul was con- 
demned and put to death in the twelfth year of the reign of 
Nero, a.d. 66. 

We cannot help remarking that this historical sketch, 
though plausible, is not supported by anything like solid and 
satisfactory evidence, as will be more particularly considered 
afterwards. 



PAUL. 



447 



We next proceed to inquire the views which the cautious 
and learned and indefatigable Dr. Lardner adopted on this 
subject, in his invaluable work on the Credibility of Gospel 
History, published about the middle of the last century. 
We find him acknowledging, without hesitation, that " we 
have not much from ancient authors that can be depended 
on." Yet he seems to have been so insensibly led by the 
interest with which the subject inspired him, as occasionally 
to select the same route which was afterwards followed by 
Dr. Macknight. 

Because the Apostle Paul had said in his Epistle to 
the Romans (xv. 24), C( Whensoever I take my journey 
into Spain I will come to you ; for I trust to see you on my 
journey," it has been concluded that he actually visited that 
country after his supposed removal to Rome. This has been 
argued from some expressions used by Clemens Romanus in 
his Epistle to the Corinthians, in which he says, — " That after 
having taught righteousness to the whole world he went to 
the borders of the west." But the words, " the borders of 
the west," are so general and indefinite, that we are not 
entitled to affirm that they refer to any special journey into 
Spain, or to determine which of the many countries of the 
west was intended. Farther, as the Epistle to the Romans 
was written five or six years previously, when the Apostle 
could merely entertain intentions, hopes or wishes, or even 
utter ardent prayers that he might be permitted to visit 
Rome, he could have no fixed plan of visiting Spain at the 
time. 

Dr. Lardner accordingly gives up the opinion that the 
Apostle ever went to Spain. He thinks it was more likely 
that he repaired to the east, — to Greece, and particularly to 
Colosse; because in his Epistle to Philemon, written from 
Rome, he requests " that a lodging should be prepared for 
him, as he hoped, in answer to the prayers of his friends, he 
might be allowed to visit them soon." Also, in his Epistle 
to the Philippians, supposed to be written about the same 
time, when he was still prisoner at Rome, he expresses him- 
self in a similar manner. For, speaking of Timothy, he says, 



448 



LIVES OF THE APOSTLES. 



— " Him, therefore, I hope to send presently, as soon as I 
shall see how it will go with me ; for I trust in the Lord that 
I also, myself, shall come shortly." (ii. 23, 24). Also, from 
a passage contained in the Epistle to the Hebrews, our author 
draws a similar inference, (xiii. 18, 19) : " Pray for us; and 
I beseech you the rather to do this, that I may be restored 
to you the sooner." And again, (ver. 23) : " Know ye that 
our brother Timothy is set at liberty, with whom, if he come 
shortly, I will see you again." Dr. Lardner, without point- 
ing out to the notice of his readers that all the evidence 
which he has yet given of this supposed journey to the east 
lay solely in the Apostle's own mind, or in the words of 
hope which he employed, goes on expressing a supposition 
that the Apostle might go to Jerusalem, thence to Ephesus, 
afterwards to Laodicea and Colosse, and finally that he re- 
turned to the city of Rome by Troas, Philippi and Corinth, 
thus adopting nearly the same imaginary route afterwards 
followed by Dr. Macknight. 

If we had scriptural proof that the Apostle Paul upon all 
occasions was endowed with fore-knowledge of what was to 
happen to himself personally, if he was assured that all his 
intentions and plans would be accomplished, we could not 
hesitate about the opinions we should form or the conclusion 
we should draw. But surely we cannot seriously or logically 
argue merely from the circumstance, that because at a former 
period he had planned such a journey, that he actually, as a 
matter of fact, was enabled to gratify his wishes, and to carry 
his plan into execution. 

A second argument urged by Dr. Macknight is founded 
on his own supposition, that the Epistles to the Philippians, 
to Philemon, to the Hebrews, and especially the second to 
Timothy, were written by the Apostle after his release from 
confinement at Rome. Thus the Apostle is supposed, in the 
second Epistle to Timothy, to refer to his own death as un- 
doubtedly approaching near, when he says, (iv. 6) : " Eor I 
am now ready to be offered, and the time of my departure is 
at hand." But such conclusion can scarcely be reconciled 
with the request which he makes to Timothy at the end of 



PAUL. 



449 



the same epistle, (ver. 21), in these words: "Do thy dili- 
gence to come to me before winter." We are therefore 
forced to suppose that the Apostle meant nothing more than 
to declare that his life was in great jeopardy, without pre- 
dicting that his death was near. 

Besides the works of Dr. Macknight and Dr. Lardner, 
we may with great propriety refer to Dr. Cave's " Lives of 
the Apostles/' published about the end of the seventeenth 
century. In particular, he does not admit the date assigned 
by some to the second Epistle to Timothy. But he receives 
as a fact that the Apostle Paul, after leaving Rome, visited 
Spain, on the authority of Clemens Romanus, which has 
been already noticed as vague and undecisive. 

Finally, after examining all that has been collected from 
the best sources by the three authors mentioned, respecting 
the history of the Apostle Paul after the sacred history ends, 
we regret to say we have found no facts worth recording, or 
that we can receive as authentic or decisive or satisfactory. 
We may observe, however, that there are formidable objec- 
tions to the opinion that the Apostle Paul took a journey to 
the East, after the conclusion of the history of the Acts of 
the Apostles. We have refused to receive, as entitled to the 
name of evidence, mere conjectures, even though not im- 
probable, all plans and intentions only expressed in words, 
while all attempts have failed to show that such plans or 
intentions were realized. We shall, therefore, now state par- 
ticular objections. 

1. There is an intimation given by the Apostle Paul, 
apparently in a most serious and solemn manner, to the 
Elders of Ephesus at parting : " I know" he said, " that ye 
all among whom I have gone preaching the kingdom of God 
shall see my face no more." The decisive manner in which 
this declaration was expressed evidently overpowered the 
minds of the whole assemblage to which it was addressed. 
" For after prayer they all wept sore, fell on his neck, and 
embraced him, sorrowing most of all for the words which he 
spake, that they should see his face no more" 

The words of the Apostle, " Ye all among whom I have 

vol. i. 2 G 



450 



LIVES OF THE APOSTLES. 



gone preaching the gospel/' are emphatic. Would it then he 
stretching beyond reasonable bounds, or beyond what the 
Apostle seems to have intended, if we were to conclude that 
they may fairly extend to all the neighbouring countries. 
At any rate, the positive assurance " that they should see 
his face no more " could not be called in question, much less 
could the contrary be admitted, unless on plain, clear, conclu- 
sive evidence. But where is such evidence to be found ? 

2. A second objection to the opinion that Paul revisited 
the East after leaving Rome is founded on the undoubted 
fact — which he knew too well and could never forget — that 
in every country in the East to which he had resorted his life 
had been often in the greatest peril from the Jews, who seem 
to have everywhere abounded. "We have only to refer to 
Iconium, to Lystra, to Philippi, to Thessalonica, to Ephesus, 
and, above all, to Jerusalem. In truth, it is quite evident 
that the only place in the East where the Apostle could live 
in peace and safety was the prison of Cesarea, under the pro- 
tection of the Roman government. We may add, too, that 
there alone could his talents, both natural and supernatural, 
find suitable and beneficial employment. 

We suspect that there was a greater coincidence between 
the city of Rome and the regions of the East, in relation to 
the dangers to which Paul was exposed, than has commonly 
been believed. Indeed, there can be no doubt that he was 
more useful as a prisoner than he could have been if living as 
a citizen at liberty. It is true, however, that he did not 
receive from the Jews at Rome that cordial encouragement 
which he expected. Accordingly, he repeated the alarming 
declaration of the prophet Isaiah (Acts xxviii. 26, &c), and 
concluded by announcing the Divine purpose of extending 
salvation to the Gentiles. 

Among the Gentiles at Rome he seems to have been more 
successful. We are accordingly told in the Epistle to the 
Philippians (ch. i. 13) that Paul's bonds in Christ were mani- 
fest in all the palace and in all other places. Again, in the 
end of the epistle it is said, " All the saints salute you, chiefly 
they that are of Caesar' s household." Certainly it is a re- 



PAUL. 



451 



markable fact that Christianity should have been communi- 
cated by a prisoner to the emperor's household or palace, and 
we may justly consider it as a strong presumption that it 
was widely diffused in other quarters. We see, then, that 
through the providence of God Paul found, even in prison, 
a favourable position for imparting the gospel of the Lord 
Jesus Christ in the great city of Rome. 

We have ransacked with much anxiety and care the facts 
collected by Cave and Lardner, but have been much disap- 
pointed at the very meagre and scanty information which, 
with all their labour, they have been able to supply. Defi- 
cient, too, as these authors are in historical and religious 
facts, the evidence they bring is equally imperfect ; for we 
have been unable to notice anything worthy of the Apostle 
or of any value to the Christian cause supported by the testi- 
mony of writers who lived in the second or third century. 
We conclude by quoting the statements which have been 
given of his death. 

Tertullian, a.d. 200, introduces a few words indirectly, 
while speaking on a different subject, thus : " Let us see, 
likewise, what the Romans recite who are near to us, with 
whom both Peter and Paul left the gospel sealed with their 
blood." 2. Justin Martyr, too, who lived about a.d. 392, 
after stating some conjectural opinions of his own, says : " In 
the fourteenth of Nero, he was beheaded at Rome in the 
name of Christ on the same day with Peter in the iEstian 
way, being then the thirty-seventh year after our Lord's 
passion." 3. Sulpicius Severus, a.d. 401, after mentioning 
that in the reign of Nero Christians were persecuted, Paul 
and Peter were condemned to death, with the additional 
circumstance that Paul was beheaded and Peter crucified. 

The Apostle Paul was the author of thirteen epistles 
written with his name, besides the Epistle to the Hebrews 
generally assigned to him on satisfactory grounds. 

It is an acknowledged fact that most of the controversies 
which have arisen in the Christian church are founded on 
the interpretation of words, phrases and passages in the 
Apostle Paul's writings more than upon any other portion of 

2 G 



452 



LIVES OF THE APOSTLES. 



the sacred volume. This is evidently owing to the nature of 
the subjects of which he had occasion to treat, particularly in 
the Epistles to the Romans and to the Galatians. Even the 
Apostle Peter allows that there were in the writings of his 
Christian friend some things hard to be understood. He does 
not, however, insinuate that such passages were actually un- 
intelligible, though he acknowledges they were wrested by 
some to their own destruction. But it was the unlearned 
and unstable who, from ignorance and prejudice and want of 
sufficient care, gave a false meaning, which, with due candour 
and integrity, they might have avoided. It is to be observed, 
too, that it was not merely the Apostle Paul's writings that 
had been wrested; for it is added, the other Scriptures were 
also perverted by the same persons. We see what harm 
bigotry and prejudice and the spirit of party may produce. 
We fear we cannot venture to assert that the class here con- 
demned by the Apostle Peter is extinct. Is it not, then, in- 
cumbent on all who consider religion as resting on opinion to 
be on their guard, and to cultivate that Christian charity or 
love which is proclaimed by the Apostle Paul as more excel- 
lent than prophecy or mysteries, or knowledge, or profuse 
almsgiving, or martyrdom. 



OF PETER, ACCORDING TO ECCLESIASTICAL HISTORY. 

After inquiring into the concluding part of the Apostle 
PauPs history, we are next led to ask whether any authentic 
memorials remain of the Apostle Peter. But in addition 
to the important facts recorded of him in the Acts of the 
Apostles, scarcely any information that can be relied on is 
discoverable in early Christian writers. We have recourse 
again to Cave's Lives of the Apostles, which we doubt not 
will refer us to the authors and the facts most deserving our 
attention. Now, in this work we are told that Eusebius of 
Cesar ea, a writer of the fourth century, says that Peter 



PETEK. 



453 



founded a church at Antioch. But on the clear and positive 
authority of the Acts of the Apostles, (ch. xiii. 1,) we are 
entitled to assert that there was a church at Antioch when 
Paul and Barnabas commenced their first mission. 

Cave proceeds by quoting Orosius, an author of the fifth 
century, who says that this Apostle visited Rome, where he 
performed a miracle. We are, however, sorry to add it is of 
so fabulous and trifling a nature as to be altogether un- 
worthy of belief. Besides, it is not said to have been per- 
formed by the Apostle Peter. We are merely told that it 
was ascribed to his presence in the city ; when it so happened 
that Camillus Scribonius, governor of Dalmatia, had induced 
the army to rebel against the Roman emperor; but the 
eagles, formed of metal, and carried as military standards, 
". remained stuck so fast in the ground that no strength was 
able to pull them out." This is indeed a strange, we might 
say a melancholy contrast to the miracles of the New Testa- 
ment, which were all important and beneficial, and worthy 
of Divine wisdom. 

Cave still goes on : The same Orosius narrates that, in 
consequence of some disturbances excited by the Jews, 
Claudius Csesar banished Peter from Rome, after some years' 
residence, along with other Christians, whom he confounded 
with the Jews. Eusebius, the historian, according to Cave, 
also relates that Peter visited Rome before the council of the 
Apostles and Elders assembled at Jerusalem, as particularly 
mentioned in the Acts of the Apostles (ch. xv.), and that he 
returned to that city in order to be present on that occasion. 
Also, when reference is made (Acts xviii. 2,) to the edict of 
Claudius Csesar, which, as we are assured, banished Aquila 
and Priscilla, yet we do not find any notice taken of the 
Apostle Peter as being involved in the same sentence. That 
such important facts should be omitted by the sacred 
historian, either from ignorance or inattention, must appear 
to all thinking readers a most unaccountable and incredible 
circumstance. 

Cave also says, but without quoting his authority, that 
Peter returned to Rome towards the end of Nero's reign, 



454 



LIVES OF THE APOSTLES. 



where he confuted and exposed Simon Magus, who had 
established himself in that city. Sulpicius Severus, about 
401, asserts the same thing. Cave, referring to Hegesippus, 
who lived about a.d. 173, repeats on his authority the story 
of a very extraordinary contest that occurred between the 
Apostle Peter and Simon Magus. A young man, a kinsman 
of the emperor, had lately died. Upon which Simon Magus 
is said to have made the proposal to restore the young man 
to life, on condition that if he succeeded, then Peter should 
lose his life; to which terms Peter, it is said, agreed. On 
the other hand, if Simon Magus failed he would be liable to 
the same fate. Accordingly Simon made the attempt before 
the people ; but after exhausting all his charms and incan- 
tations he was totally unsuccessful. Peter then silently 
made his address to heaven, and next commanded the young- 
man to arise in the name of the Lord Jesus. Instantly he 
arose, spoke, walked, and ate, when Peter restored him to his 
mother. Upon which the people assailed the magician, and 
were proceeding to stone him, when Peter interceded, and 
prevailed on them to spare his life. Is not this story partly 
borrowed from the contest mentioned in the Old Testament 
between Elijah and the priests of Baal? 

A remarkable story concerning Simon Magus is recorded 
by Sulpicius Severus and quoted by Cave. Simon, the ma- 
gician, was exceedingly mortified at the superiority of the 
Apostle Peter. Accordingly, he made it generally known 
among the people that if they would assemble on a certain 
day they should see him fly up to heaven. The people were 
filled with wonder and veneration, it is said, aud declared he 
must be the great power of God. Upon which Peter, who 
mixed with the crowd, prayed that the people might be 
undeceived and the impostor exposed. Accordingly, on the 
day proclaimed, he mounted the capitol in Rome, and began 
to spread his artificial wings; but his wings gave way, and 
he fell to the ground, miserably bruised. He was then, ac- 
cording to the story, carried to a neighbouring village, where 
he soon died. 

Another singular tale is recited by Dr. Cave from St. Am- 



PETER. 



455 



brose. For some particular conversion made in the imperial 
household by the Apostle, Nero was so extremely incensed 
that he ordered him to be imprisoned. The friends of Peter, 
apprehending that fatal consequences would be inevitable, 
importuned him with unceasing prayers to make his escape. 
Yielding, at length, he got over the prison wall, and came to 
the city gate. There, it is said, he met with our Saviour, 
whom he asked, — " Lord, whither art thou going ? " On 
which our Saviour made the reply, — " I am come to Rome 
to be crucified a second time." The Apostle, thinking these 
words a direct reproach for his pusillanimous conduct, 
instantly returned to prison. How contrary this to the in- 
junction of our blessed Saviour, when he said to his Apostles, 
— " When they persecute you in one city flee ye to another." 

It has been alleged by some, that there is no authority, 
except tradition, for believing that the Apostle Peter ever 
resided in Rome. First, it is objected that any appearance 
of testimony that is offered refers to a period later than 
the third century, and if so, too distant to be satisfactory. 
Secondly, no allusion is ever made to the supposed fact by 
the Apostle Paul in any of his epistles, even those written 
from the city of Rome. True, this is merely negative 
evidence; but negative evidence is of value when positive 
evidence is doubtful, or merely founded on tradition. It 
will not be denied that Paul always appears to mention any 
of his Christian friends who were with him or in his vicinity. 
At any rate we cannot doubt that if Peter had been at Rome 
during the two years' residence of Paul, his name would not 
have been omitted. 

It cannot, however, be denied that the prevailing opinion 
among the ancient fathers is, that the Apostle Peter lived 
at Rome for years, and suffered martyrdom in that city. 
Eusebius assures us that Origen, in his Exposition of the 
Book of Genesis, says that he was crucified at- Rome with 
his head downwards, at his own request. The assertion that 
Peter was crucified with his head downwards, at his own 
request, would require to be certified by persons of respect- 
able veracity, who had opportunity of knowing the real truth. 



456 



LIVES OF THE APOSTLES. 



To suppose that more or less honour was paid to a martyr, 
merely in consequence of the attitude in which his body was 
fixed to a cross, is superstition or false humanity, which we 
would be most reluctant to charge the Apostle Peter with on 
doubtful authority, or rather, we might say, on the hearsay 
or belief or credit of any person who did not exist till more 
than two hundred years after the Apostle Peter's decease. 

From the title which Peter has given to his first Epistle, 
we are almost unavoidably led to the belief that the chief 
scenes of the Apostle's labours lay in the provinces of Pontus, 
Galatia, Cappadocia, Proconsular Asia, and Bithynia ; for it 
is addressed " To the strangers who were scattered over those 
provinces/' To visit and instruct the inhabitants of so ex- 
tensive a territory would necessarily have occupied many 
years, even of an inspired Apostle. Whether Peter was so 
employed we have no evidence. As to the particular class 
here indicated by the Apostle under the term strangers, we 
cannot doubt that it was to Jews he referred ; many of whom 
had, long before the destruction of J erusalem, left the land 
of their fathers, and were widely dispersed among the 
Gentiles. 

An important fact is communicated in the form of a salu- 
tation in the end of the Epistle, which must not be over- 
looked : " The church at Babylon saluteth you." It is true 
no intimation is positively given elsewhere, that the Apostle 
ever visited Babylon. Hence some have supposed that by 
Babylon here is meant Borne. Now we readily acknowledge 
that in prophecy such figurative representations are frequently 
employed ; yet, on the other hand, a proper name, as Babylon, 
must, when no explanation is added, be received in its usual 
literal acceptation. 



ANDREW. 



457 



WHAT IS RECORDED OE ANDREW IN ECCLESIASTICAL 
HISTORY. 

Of Andre w, brother of Peter, we are told by Socrates, the 
ecclesiastical historian, who lived a.d. 440, that after our 
Saviour's ascension, when the Apostles agreed, as is often 
supposed, to determine by lot the particular country in which 
each of them should proclaim the gospel, Scythia and its 
neighbourhood were assigned to Andrew. Origen again, 
a.d. 230, reports that he travelled over several provinces on 
the south of the Black Sea, in Asia Minor, as Cappadocia, 
Galatia, and Bithynia. Another writer informs us, as quoted 
by Cave, that he lived two years at Nice, in the same province, 
where he was very successful in spreading the gospel ; after- 
wards he went to Sinope, which had been the capital of 
Mithridates the Great. Here it was said he met with his 
brother Peter, and remained with him a considerable time. 
It is added, that in the same place were preserved, as me- 
morials of these Apostles, two chairs of white stone, on 
which they were accustomed to sit while teaching the people. 
These were still to be seen in the informer's lifetime. 

We are farther told that such of the inhabitants of Sinope 
as were Jews were at length so roused into fury and revenge 
at his success, that they attempted to burn the house in 
which he lived, while they treated him personally in a bar- 
barous manner; but that he miraculously escaped, and 
recovered from the dangerous injuries he had received. Here, 
unfortunately, the nature of the miracles is not mentioned, 
though in the Acts of the Apostles we do not find a single 
instance of a miracle performed by the Apostles for their 
own personal protection. When the Divine power was exer- 
cised directly for their preservation, it was by sending an 
angel from heaven, as was done to the prison at Philippi, 
when Paul and Silas were set free. 

We are then presented Avith the names of many places 
which, it is said, Andrew visited, though nothing of interest 



458 



LIVES OF THE APOSTLES. 



is recounted. We are merely informed that after remaining 
some time at Byzantium, the modern Constantinople, he was 
banished from that city; that then he retired to Argyropolis, 
where he spent two years, and that he afterwards travelled 
over Macedonia, Thrace, Thessaly, and Achaia, where he per- 
formed many miracles and established Christianity. 

Arrived at Patras, a city of Achaia, he soon gave deadly 
offence to Egeas, the proconsul, on account of the great 
numbers whom he had induced to embrace Christianity. 
The proconsul, in order to restrain the ardour of the Apostle, 
and to terrify him into compliance with his wishes, com- 
manded him to offer sacrifice to the gods, otherwise he would 
order him to be put to death on that cross " which he had so 
much extolled and magnified.-" But to ascribe such language 
to an Apostle, as that he had magnified the cross, is incon- 
sistent with his enlightened mind. For no Apostle, we may 
confidently say, ever extolled the cross on which our Saviour 
suffered, or thought it a duty to honour the wooden materials 
of which it was composed, or the form in which it was made. 
When the Apostle Paul says, — " God forbid that I should 
glory, save in the cross of our Lord Jesus Christ, by whom 
the world is crucified unto me and I to the world/'' he does 
not mean to assign any value to the cross as the instrument 
or means of death, which might naturally be regarded as a just 
object of abhorrence, but to the death itself of our blessed 
Saviour ; which necessarily includes the wonderful love from 
which it proceeded, and the inestimable benefits to man which 
it bestowed. These observations are made with the view of 
awakening or confirming our suspicions, that the sentiment 
referred to of " extolling the cross," as well as the history 
connected with it, is of no authority, and could only be the 
invention of a later age, when superstition had begun to 
spread its baneful influence over pure Christianity. 

The threatened infliction of death on the Apostle by the 
proconsul if he refused to offer sacrifice, could not shake his 
intrepid mind. Accordingly he remained immoveable, was 
committed to prison, and soon after ordered for execution. 
The people were enraged and wished to rescue him ; but he 



JAMES, SON OF ZEBEDEE. 



459 



urged theni "to imitate the mildness and patience of their 
meek and humble Saviour, and not to hinder him from 
obtaining the crown of martyrdom which now awaited him." 
Here we cannot help observing, that to wish for martyrdom 
is no duty of a Christian, nor does it correspond with the 
feelings which influenced our Lord and Master, when he 
prayed with earnestness to be preserved from that violent 
death which his Apostles were supposed to court : u If it be 
possible let this cup pass from me." We are not willing to 
ascribe such an unbecoming sentiment to his Apostle, and 
therefore mention it as another statement of more than 
doubtful authority. 

The proconsul, we are told, commanded the Apostle to be 
scourged and then fastened to a cross, not with nails but with 
cords, with the design of rendering death more lingering. 
When he came in sight of the cross he saluted it with joy, as 
being consecrated by the body of Christ. Thus sentiments 
and actions are ascribed to him of the same nature as already 
mentioned, corresponding not with apostolical times but with 
a much later age. The form of the cross on which the 
Apostle suffered is said to resemble the letter X, hence called 
St. Andrew's cross. The reason for adopting this particular 
form, as tradition assures us, was the humility of the Apostle, 
which had induced him to prefer this peculiar form, as think- 
ing it too great an honour for him to be crucified on a cross 
similar to that on which our Saviour suffered. This, also, is 
a mark of superstitious humility unworthy of the Apostle. 



OF JAMES THE AFOSTLE, SON OF ZEBEDEE. 

James, son of Zebedee, and brother of John, was put to 
death by Herod Agrippa the elder, as we are informed in the 
Acts of the Apostles, and according to the established chro- 
nology a.d. 44. In the history of the two brothers there is 



460 



LIVES OF THE APOSTLES. 



one remarkable fact worthy of notice. James was the first 
of the Apostles who departed this life, and John outlived all 
the Apostles, and did not die till the end of the first century, 
or about a.d. 96. According to this authority John survived 
his brother more than fifty years. No opportunity was, there- 
fore, furnished to ecclesiastical writers to make additions of 
their own to the history of James. But they tell us marvel- 
lous stories of his dead body, — how it was conveyed to Spain 
by Ctesiphon and others, said to be appointed by the Apostles ; 
how it was placed on board of a ship without oars, without a 
pilot, or without any natural means of reaching that country. 
Yet in seven days the vessel arrived at a port in Spain. After 
landing the corpse it was suddenly taken from them; but 
after many prayers and tears they were conducted by an 
angel to a place twelve miles distant, where it is said the 
Apostle was buried. Dr. Cave has collected more incidents 
of a similar kind ; but as he did not believe them himself, it 
is not probable that any of his readers or ours would be 
much gratified. 



OE JOHN THE APOSTLE, ACCORDING TO ECCLESIASTICAL 
HISTORY. 

Of John, the younger son of Zebedee, and brother of James, 
often called the Elder, Cave says, on the authority of Eusebius, 
that Asia was assigned to him by lot as the scene of his 
Christian labours. It is proper to observe that no instance is 
mentioned in the Acts of the Apostles in which difficulties 
were solved by casting of lots, except in the case of proposing 
an Apostle in the place of Judas Iscariot, when the lot fell 
on Matthias. But we have no proof nor intimation whatever 
that this act of the Apostles was either ordered or approved 
by Divine authority. And it must not be forgotten that this 
appointment was made before the celebrated day of Pente- 
cost, and, consequently, before the Apostles were endowed 
with the Holy Ghost, 



JOHN. 



461 



It is remarkable that John is never mentioned in the Acts 
of the Apostles after the death of his brother James. We 
can, however, have no hesitation in believing that he resided 
at Ephesus, in Asia, and was the founder of the seven churches 
to whom our Saviour is represented as addressing epistles, 
namely, Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Phila- 
delphia, and Laodicea. 

After the Apostle had spent many years in publishing the 
gospel in Asia, he was sent in chains by the proconsul to 
Rome, during the persecution of Domitian. That emperor, 
we are told, ordered him to be thrown into a cauldron of 
burning oil, from which he was providentially delivered. 
Afterwards he was banished to the Isle of Patmos, where, as 
it appears from his own authority, he wrote the Apocalypse 
or Book of Revelation. Having survived Domitian, he was 
permitted to leave the place of his exile by Nerva, who 
rescinded all the cruel edicts of his predecessor. The Apostle 
then fixed his residence in Ephesus, where he wrote his gospel, 
according to the testimony of Irenseus. He lived till the reign 
of Trajan, when, according to Chrysostom, who wrote in 
a.d. 398, he departed this life about the age of ninety-eight. 
There is one tradition mentioned of him by Jerom which it is 
pleasing to contemplate as highly characteristic of this Apostle. 
After the infirmities of age pressed heavy upon him he was 
conducted by his friends to the Christian assembly, where he 
then addressed them in these few words, " Little children, 
love one another." 

From the reply which our Saviour made to Peter, as re- 
corded in St. John's Gospel, — " If I will that he tarry till I 
come what is that to thee ? Follow thou me," — it was con- 
cluded that John should not die. We are assured that this 
opinion prevailed among many Christians of a later period. 
Augustine, in the end of the fourth century, tells us that it 
was commonly reported and believed that John was not dead, 
but rested like a man asleep in his grave ; — a report which he 
himself did not discredit. This story was farther improved 
in the time of Nicephorus, Patriarch of Constantinople, in 
the beginning of the ninth century. He relates that when 



462 



LIVES OF THE APOSTLES. 



the Apostle found death approaching, he took the presbyters 
and ministers of the church of Ephesus, and others of the 
faithful, to a cemetery which he was wont to visit, and there 
earnestly prayed to God for the churches. Next he com- 
manded a grave to be dug ; and having instructed them in 
the more recondite mysteries of theology, (so Nicephorus 
assures us), as well as in the duties of a good life, he took his 
leave, — made the sign of the cross on his person, and then 
went down into the grave ; having at the same time charged 
them first to fix the gravestone firmly ; secondly, to return 
next day, when they should remove the stone and examine 
the grave. They did so accordingly; but the body was gone, 
and nothing found except the grave-clothes. 

Here we may venture to say with confidence that this 
wonderful narrative is merely the fiction of a later age, when 
superstition and credulity, and recondite mysteries of theo- 
logy were particularly recommended, and the sign of the 
cross made at the hour of death. Such things could not 
have been practised nor imagined till the dark ages, when 
Nicephorus lived and wrote. 



OF PHILIP AND BARTHOLOMEW, FROM ECCLESIASTICAL 
HISTORY. 

Dr. Cave, after acknowledging that no mention is made, 
either by Origen or Eusebius, in relation to the part of the 
world which was assigned to the labours of Philip, adds, that 
others say that Upper Asia was his province, and that after 
having successfully spread the great truths of Christianity 
there, he removed to Hieropolis, in Phrygia. The inhabi- 
tants of that city, it appears, worshipped a dragon; but in 
consequence of his prayers, and calling on the name of Christ, 
the dragon died or disappeared. Philip then, by his clear and 
powerful instructions, converted them to Christianity. At 



PHILIP AND BARTHOLOMEW. 



463 



length, however, the magistrates, who obstinately adhered to 
their idolatry, seized him and put him to death. All these 
supposed facts rest on no other evidence but that of persons 
who lived many centuries afterwards. 

OF BARTHOLOMEW. 

Bartholomew is, with great probability, supposed to be 
the same person who is called Nathanael in the Gospel by 
John. He appears to have been one of the earliest disciples, 
and it is particularly mentioned that he was introduced to 
our Saviour by Philip, (John i. 45). As Peter and James 
and John and Jude and Matthew and Thomas had two 
names, Bartholomew may also have had more than one. 
Besides it seems evident that Nathanael was one of the 
twelve, because he is represented as one of the seven dis- 
ciples to whom our Saviour appeared at the Sea of Tiberias. 
We observe also, in confirmation of this opinion, that the 
evangelist adds, — "This is now the third time that Jesus 
showed himself to his disciples, after he was risen from the 
dead." The other six, who are distinctly named, we know 
were Apostles ; and therefore we cannot doubt that Nathanael 
was also one of the number, though called Bartholomew in 
the other gospels. 

Socrates, the ecclesiastical historian, about a.d. 440, in- 
forms us that this Apostle, whom we may safely distinguish 
either by the name of Bartholomew or Nathanael, propa- 
gated Christianity in Judea, and afterwards removed to 
Hieropolis, in Phrygia, whence, in company with Philip, he 
continued his instructions to the inhabitants, till that Apostle 
suffered martyrdom. Along with his fellow Apostle he was 
fastened to a cross ; but, it is said, qualms of conscience 
seized them, and they set Bartholomew at liberty. Sophro- 
nius, who lived a.d. 390, is quoted by Jerom, his contempo- 
rary, as an authority for asserting that the Apostle afterwards 
went to Armenia, where he was crucified. 



464 



LIVES OF THE APOSTLES. 



MATTHEW THE APOSTLE, FROM ECCLESIASTICAL HISTORY. 

No notice of the Apostle Matthew (also surnamed Levi) is 
given in the Scriptures after the ascension of the Lord Jesus. 
Nor is the want supplied by any contemporary or early writer. 
Socrates, indeed, an author of the fifth century, says, that he 
resorted to Ethiopia; and Metaphrastes, as referred to by 
Dr. Cave, tells us that he went first into Parthia, and after 
successfully planting Christianity in that country, travelled 
into Asiatic Ethiopia, adjacent to India. 

Clement of Alexandria, a.d. 194, informs us that Matthew 
used a spare diet, ate no flesh, but lived solely on vegetable 
food. Hence we have no difficulty in drawing the obvious 
and fair conclusion that, when that author wrote, superstition 
had begun to operate. We must not, however, rashly ascribe 
such false and contracted sentiments to an inspired Apostle, 
who could not forget the declaration of his Master : " Nothing 
that goes into the mouth defileth a man." Accordingly he 
never gave any rules on the subject, but left his followers at 
liberty to eat and drink what the Providence of God had 
amply supplied, while, of course, they would continue to be 
answerable, as their experience and conscience and judgment 
directed, for the use or abuse of the good things freely be - 
stowed. The only reason for mentioning these things here, is 
to enable us to determine the age and value of the authority 
quoted. 

Respecting the humility of the Apostle there are two minute 
but striking incidents. Though the author of the first 
Gospel, he never mentions himself but twice, — once when 
giving a list of the Apostles, when he places Thomas before 
himself. These two Apostles are joined together, because., 
when they set out on their first mission to proclaim the 
Messiah, they travelled in company. Another proof of 
Matthew's humility is the remarkable manner in which he 
speaks of himself, when called to the ministry by our Saviour, 
— A man called Matthew." 



THOMAS. 



4G.J 



Many wonderful stories are told of this Apostle by Nice- 
phorus, which would neither instruct nor amuse. The time of 
his death ; as well as the manner of it, is not given on credible 
evidence. 

The Gospel according to St. Matthew, and the first in 
order, was, according to some, written about eight, and 
according to others, about fifteen years, after Our Saviour's 
ascension. It has been asserted, and believed by some, that 
this Gospel was written in Hebrew, or rather Syro-Chaldaic. 
Is, then, the Greek gospel in our possession merely a trans- 
lation? Those who ask this question seem to forget that 
even if it were so, yet, if made during the age of the 
Apostles, it must be the work of one who had the inspired 
gift of languages, and consequently one who could translate 
from one language into another with the greatest fidelity 
and precision. Therefore such a translation would be perfect, 
and as valuable as the original. 



THOMAS THE APOSTLE. 

Thomas, surnamed Didymus, was distinguished by his 
inflexible pertinacity at first, in rejecting the testimony of 
other Apostles in favour of the resurrection of our Saviour, 
while, at the same time, he demanded not only the evidence 
of his own senses, but an opportunity of examining certain 
marks upon the person of his Master. For this conduct, 
which has been ascribed to obstinacy of temper, he has been 
much censured. But as it is impossible to believe he could 
suspect the veracity of the other Apostles, his intimate friends, 
which must have been well known to him, we are induced to 
form a very different opinion. From the particular species 
of proof which, he required, it is evident that he had per- 
suaded himself that his friends had been imposed upon by 
some individual who had ventured to personate his Master. 

vol. i. 2 H 



466 



LIVES OF THE APOSTLES. 



For be it remarked that the moment our Saviour spoke, his 
well-known voice instantly produced complete conviction of 
his identity ; nor does it appear that he afterwards had any 
wish, or made any attempt, to look for the scars on his hands 
and side, which he had formerly thought necessary to de- 
termine the truth. 

On this subject we must not overlook an important benefit 
which arises from the supposed obstinacy or at least incre- 
dulity, of Thomas. It anticipated and prevented objections 
which infidels would have joyfully raised against the truth of 
Christ's resurrection ; for they might have said that the indi- 
vidual who personated their Master three days after his 
death was not the same who had associated with them before 
that event. Consequently it has placed this fact — the identity 
of the Lord Jesus Christ — on an immovable foundation. 

Origen, a father of the third century, tells us that Parthia 
was assigned to Thomas, as the field of his apostolical labours, 
and that he communicated the knowledge of Christianity to 
the Medes, Persians, and neighbouring nations. According 
to Nicephorus, patriarch of Constantinople, in the beginning 
of the ninth century Thomas afterwards went to India. At 
first, as we are informed, he was afraid to travel among 
people of a black or swarthy hue, till encouraged by a vision, 
which assured him of Divine co-operation. We are also told 
he visited Taprobane, the island of Ceylon, besides many 
adjacent regions, where he established the Christian religion. 

In addition, the modern Portuguese informs us of many 
marvellous things, which can be admitted only by the credu- 
lous, and undoubtedly would neither instruct nor improve 
the reader. 



JAMES THE APOSTLE, SON OF ALPHEUS. 

James, an Apostle of our Lord, surnamed the Less, (or 
rather the Younger), by the Evangelist St. Mark (ch. xv. 40), 
in order to distinguish him from James, son of Zebedee, and 



JAMES; SON OF ALPHEUS. 



467 



brother of John. He is also described as son of Alpheus, and 
the Lord's brother. 

Scarcely any mention is made of this Apostle in the 
Gospels, though frequently noticed in the Acts of the 
Apostles. "We are also informed by the Apostle Paul that 
our Saviour, after his resurrection, appeared to James singly, 
as he had done to Peter, and afterwards to himself. 

He is generally denominated Bishop of Jerusalem, though 
no such designation is bestowed on him in the New Testa- 
ment. It has indeed been supposed that he officiated in 
that capacity at the great council, which was convoked for 
the purpose of deciding the question, " Whether the Gentiles, 
after conversion to Christianity, were bound by authority or 
duty to observe the ceremonial law." 

It cannot, however, be affirmed that there is any clear 
proof in the Acts of the Apostles sufficient to assure us that 
James exercised any authority on that occasion, or even, 
what is not less remarkable, that any member acted in that 
capacity, or formally presided over that council. Nothing is 
ascribed to him except, that after the speeches delivered by 
Peter, Barnabas and Paul, James summed up the substance 
of what had been said, and added his own opinion, which 
was unanimously approved and adopted. We accordingly 
read that the decision of the Council, which was addressed 
— "To the Brethren among the Gentiles in Antioch, Syria 
and Cilicia," was issued in the name of the Apostles and 
Elders and Brethren assembled on the occasion. 

Nothing certain is known of James after the sacred history 
closes, though it must be confessed that attempts have been 
made to supply the defect by some of the Fathers. Thus, as 
the Apostle Paul merely says, that our Saviour appeared to 
James after his resurrection, without communicating the 
particular circumstances, Jerome, who lived in the end of 
the fourth century, informs us, quoting a book, entitled " The 
Hebrew Gospel of the Nazarenes," that James had solemnly 
sworn that, from the time he had drunk of the cup at the 
Institution of the Supper he would eat no bread till he 
should see the Lord risen from the dead." From the same 

2 h 2 



468 



LIVES OF THE APOSTLES. 



authority we learn, that our Lord, when he rose from the 
grave, appeared to James, and commanded bread to be set 
before him, which he took, blessed, and brake, and gave to 
James, saying — Eat thy bread, my brother, for the Son of 
Man is truly risen from among them that sleep. 

We have introduced this story as a specimen of the strange 
things that have been devised by the imagination of writers 
of the early ages. We do not question the characters of 
these fathers, nor doubt their respectability or the pious aim 
that guided them. Yet we cannot help adding that the story 
is incredible. 1. Because no proof can be given that James, 
or any one of the Apostles, had the slightest hope after 
they saw their Master die that he would rise again ; even 
though he had frequently predicted it and assured them it 
would be accomplished on the third day. For we know that 
all the reports of his resurrection were at first considered as 
idle tales * Of course, the Apostle could not have taken an 
oath, as is here ascribed to him. 2. Our Saviour was present, 
and, of course, presided at the institution of the Lord's 
Supper, because his personal authority was wise and neces- 
sary - } but it was neither necessary nor wise that he should 
preside a second time, and especially in the way here sup- 
posed. 

From the concurrent voice of the early fathers, it appears 
that James was called Bishop of Jerusalem. But whether 
that title was conferred upon him during his life or applied 
to him after his death, there is no contemporary evidence to 
which we can appeal. 

Eusebius,t who wrote in the beginning of the fourth 
century, quotes from a fragment of Hegesippus who lived 
towards the end of the second century, that the Scribes and 
Pharisees, provoked that the Apostle Paul, by appealing to 
Caesar, had escaped their unrelenting vengeance, turned their 
rage against James, called the Just (and an Apostle) . Having 
seized him, they required that he should publicly renounce 
his faith in Christ. They then placed him in one of the 

* Luke xxiv. 11. f Dr. Lardner's "Works, vol. vi. 174, &c. 



JAMES, SON OF ALPHEUS. 



469 



battlements of the temple during the Passover week, and at 
the same time called to him and said, ' ' O J ustus, whom we 
ought all to believe, since the people are in an error following 
Jesus, who was crucified, tell us what is the gate of Jesus ; 
and he answered with a loud voice, Why do ye ask me 
concerning the Son of Man ? He sitteth in heaven at the 
right hand of the Great Power and will come in the clouds 
of heaven." Many were well pleased with the testimony of 
James, saying, Hosanna to the Son of David. But the 
Scribes and Pharisees said one to another, " T\ r e have done 
wrong ; let us go up and throw him down/'' They then 
ascended, cast him from the battlements and began to stab 
him. But he fell upon his knees and prayed, saying, " O 
Lord God the Father, forgive them ; for they know not what 
they do." Upon which an individual struck him with such 
violence that he instantly died. Such is the suppositious 
and unsatisfactory information conveyed to us of the death 
of this eminent person. 

The Epistle of James is addressed to the twelve tribes 
scattered abroad. These words must refer not only to the 
converted but also to the unconverted Jews, and therefore 
must include the ten tribes who were carried captive to 
Assyria in the year before Christ 720, as well as the two 
tribes of Judah and Benjamin carried prisoners to Babylon 
in 607 and following years. Many of these had emigrated 
from Palestine and spread themselves over the Roman empire ; 
as we are assured by the description and enumeration given 
of the various countries from which Jews assembled on the 
day of Pentecost when the extraordinary gifts of the Holy 
Ghost were directly communicated from heaven (Acts ii.) 
Dr. Lardner is justly of opinion that the first ten verses of 
the fourth chapter, as well as the first six verses of the fifth 
chapter, of the Epistle of James, are descriptive of the uncon- 
verted Jews, and not applicable to those Jews who were 
blessed with the light of Christianity. 



470 



LIVES OF THE APOSTLES. 



JUBE THE APOSTLE. 

Jude, called also Lebbeus and Thaddeus, in the list 
of Apostles contained in Matthew's Gospel, while in the 
Gospel by Luke he is distinguished only as the brother 
of James. Except being enumerated in this roll of the 
Apostles, Jude is mentioned only once, when a question was 
proposed by him. Our Saviour had said in his farewell dis- 
course, a little before his death, " He that hath my command- 
ments and keepeth them, he it is that loveth me, and he that 
loveth me shall be loved of my Father; and I will love 
him and will manifest myself to him." Then it is added, 
" Judas (not Iscariot) saith to him, Lord, how is it that thou 
wilt manifest thyself to us and not unto the world. Jesus 
answered, If a man love me he will keep my words ; and my 
Father will love him and we will come unto him and make 
our abode with him." From this question and the manner 
in which it is put, we attain some knowledge of the Apostle 
Jude. In particular, we learn that, like the other Apostles, 
he was an attentive listener, and a close observer of all that 
his great Master said, as well as an ardent inquirer after 
knowledge. 

Of the profession or employment of Jude before he was 
selected as an attendant on the Lord Jesus we are not 
informed. Nor have we any authentic intelligence of what 
befel him after the ascension of his Master. Cave, in his 
Lives of the Apostles, has collected everything that he thought 
interesting, which, however, it is not requisite either to tran- 
scribe or abridge. 

Respecting the Epistle of Jude, which is contained in the 
New Testament, the works of Dr. Lardner may be consulted. 



CONCLUDING REMARKS ON THE INFORMATION GIVEN OF THE 
APOSTLES BY THE FATHERS. 

Having presented as accurate an account as we could 
procure from the best sources of what befel the Apostles of our 
Saviour after his ascension, and particularly after the conclu- 



CONCLUDING REMARKS. 



471 



sion of the narrative contained in the Acts of the Apostles, 
we are naturally led to compare sacred with ecclesiastical 
history. But when the sacred records leave us we feel as if 
quitting a lofty eminence, abounding in grand and sublime 
objects which excite our admiration and delight, then sud- 
denly and unexpectedly descending to a barren tract of land, 
confined within a narrow compass and displaying no striking- 
object to attract our attention or interest our feelings. In 
the Acts of the Apostles are exhibited great and dignified and 
exalted characters, such as we never meet with in the world 
in our age, raised up and commissioned by God to display his 
wisdom and goodness and power for the benefit of the whole 
human race. On the other hand, among the uninspired 
teachers of Christianity and earliest authors who lived pos- 
terior to the Apostolical times we find no important truths, no 
interesting facts, no miracles worthy of God, though many of 
a superstitious nature. In particular, it ought to be carefully 
observed and remembered that while the book called the Acts 
of the Apostles was written by Luke the Evangelist, a con- 
temporary and often an eye-witness of the facts he records, no 
events of any importance connected with the history of the 
Christian church in primitive times are described by authors 
who lived during the second century, and most of them not 
born till the third or fourth century. So that, on the whole, 
we receive the writings of the New Testament as sanctioned 
by Divine authority and supported by the testimony of eye- 
witnesses, while we admit the writings of the Fathers as 
those of mere men who were neither inspired nor contem- 
poraries with the Apostles, claiming the right of exercising 
our sober unfettered judgment in reading and examining 
them, and deciding on their credibility and authority as mere 
human productions. 



APPENDIX II. 



SECTION I. 

PARTING INSTRUCTIONS OF OUR SAVIOUR TO THE APOSTLES. 

These were given at two separate times : the first before his 
death; the second after his resurrection and immediately 
before his ascension. Those delivered to them in the prospect 
of his death are contained in three chapters of the Gospel by 
John, and present to ns the most valuable, the most affec- 
tionate and endearing exhortations, the most consoling and 
cheering instructions, ever addressed to the mind and heart 
of man, and are followed by a prayer worthy of our great 
Mediator. 

The general instructions given by our Saviour to the 
Apostles before his ascension are contained in Matthew's 
Gospel. 

Thus we are told that our Saviour gave a farewell charge 
to his Apostles in these words, as they might be literally 
translated : " All authority is given to me in heaven and 
upon the earth. Go ye, therefore, and make disciples of all 
nations, baptizing them in the name of the Father, and of the 
Son, and of the Holy Ghost, teaching them to observe all the 
things which I have commanded you; and behold I am with 
you all your days even to the end of your lives."* In Mark's 

* Literally, I am with you a lithe days (of you) even to the end of the 
age (of you). A mode of speech exactly similar occurs in John's Gospel, 
viii. 35 : The servant (or slave) abideth not in the family for his life (because 



our saviour's parting instructions. 473 

Gospel, as the words may be rendered, " Go ye into all the 
world and proclaim the good tidings to the whole creation." 

Such were the solemn and farewell injunctions given by the 
Lord Jesus Christ to his Apostles when about to ascend to his 
heavenly Father. Such was the honourable office assigned 
to them, such the wide region marked out for their labours. 
They were to address the people of every nation in the name 
of the Father, the Son and the Holy Ghost, while their 
Master assured them of his presence and support by the 
heavenly endowments bestowed on them. They were com- 
missioned to instruct all in those divine truths, to baptize all 
who should acknowledge them as being the first and funda- 
mental doctrines of his religion. 

Here it is carefully to be observed that no particular 
district or nation was assigned to each or to any of them, no 
distribution made, no jurisdiction conferred : the charge is 
general, but the spirit and object are conspicuous and un- 
questionable. In those matters the arrangements were left 
to their own judgment except when specially directed by 
direct revelation. But, besides those parting instructions 
already quoted, we must remember the promise made by our 
Saviour while he sojourned with them in these words : " The 
Comforter, which is the Holy Ghost, whom the Father will 
send in my name, he shall teach you all things and bring all 
things to your remembrance whatsoever I have said unto 
you."* We perceive this promise consisted of two parts. 

We begin with the second part for obvious reasons, and 
particularly because the second part of the promise made is 
limited and precise, namely, that " the Comforter would 
bring to their remembrance all that he had said unto them." 
Does not this assurance imply that their memories should be 
strengthened so that they might be able to recollect and 
repeat with perfect accuracy all his discourses, his admo- 
nitions, his conversations, his parables and prophecies. 

liable to be sold), but the son abideth for life. Li these examples, as in 
many others in the New Testament, the definite article supplies the place of 
the personal pronoun. 
* John xiv. 26. 



474 THINGS OMITTED BY THE SACRED WRITERS. 



The other part of the promise assured them that " the 
Holy Ghost would teach them all things." Now, are we not 
obliged to conclude that the " all things " here mentioned re- 
fer to a separate and additional class of truths or instructions 
from what he had personally taught them while he remained 
on earth ? If so, we must also allow that this special and 
distinct knowledge promised was necessary to qualify them 
for their new and honourable office. 

In the Acts of the Apostles we are entitled to expect proofs 
of the fulfilment of this promise in the persons of the two 
Apostles, Peter and Paul, and certainly we shall not be dis- 
appointed. For they did possess and display in the most 
undeniable manner, " a mouth (or eloquence) as well as 
wisdom, which all their adversaries were unable to gainsay or 
resist." In their epistles, along with those of James and John, 
are communicated to us the most ample proofs and illustra- 
tions of a wisdom and an energy which never belonged to 
mere fishermen, nor learned Habbis, nor the most eminent 
philosophers. 



SECTION II. 

THINGS OMITTED BY THE SACRED WRITERS. 

1. The first class of facts and events omitted to which our 
attention is called respects our Saviour's life on earth from 
an early period till he arrived at the age of thirty. The 
wisdom and knowledge which astonished the Jewish doctors 
when he was only twelve years old must have been great and 
admirable, yet we are not told how he employed himself be- 
fore he entered on his ministry. From the question in Mark's 
Gospel (vi. 3) — Is not this the carpenter, the son of Mary? — 
it has usually been supposed that he was personally engaged 
in the same employment as Joseph. But this contemptuous 
language evidently proceeded from persons tinctured with 
strong prejudices, who, notwithstanding his unprecedented 



THINGS OMITTED BY THE SACRED WRITERS. 475 

wisdom, were eager to lower his character in public estima- 
tion solely because he had never attended the schools or 
academies of the Pharisees.* Even after our Saviour's resur- 
rection, though we know he remained on earth forty days, yet 
we are not told where he resided, or how he was employed. 
Nor does it appear that he had more than six interviews 
with his Apostles, including his meeting on one occasion with 
five hundred brethren. 

It may be noticed as a remarkable omission that though 
we are told his age was thirty when he entered on his 
ministry, yet we are left to infer that its duration extended 
to two years, because though three passovers are mentioned, 
we are told he performed his first miracle before its com- 
mencement, and was crucified during the third passover. 

Again, though on careful observation we are certain that 
our Saviour wrought forty miracles, which are more or less 
minutely described, yet we are assured that besides these he 
wrought numberless others which are not detailed. The 
special scenes of his labours, too, are passed over. We are 
not informed on what mountain he delivered his invaluable 
sermon, or on what plain he gave an abridged view of the same 
precepts. We are not instructed on what particular mountain 
he was transfigured, nor on what spots he twice fed multi- 
tudes. The silence observed on these occasions was certainly 
not accidental, but was evidently intended to prevent super- 
stitious associations with mere localities among his followers. 
Capernaum, indeed, is mentioned more than a dozen times. 
Yet it is a remarkable fact, and ought to be kept in remem- 
brance, that Capernaum is so completely razed from the 
ground that even the place on which it stood can no longer 
be ascertained by travellers, even after the most careful 
investigation. 

Superstition, which in all cases disfigures and darkens and 
degrades pure Christianity, and destroys the blessed influence 
which it was designed to produce, has presumed to consecrate 
some particular spots as the scenes of our Saviour's crucifixion 



John vi. 42 ; vii. 15. 



476 



THINGS OMITTED BY THE APOSTLES. 



and burial. But we have the authority of the Apostle John 
that Calvary was nigh to the city, and consequently not 
within its walls, while the garden of Joseph of Arimathea 
must have been in its immediate vicinity. Besides, it is well 
known that the Jews had their burying-places without the 
gates of their cities, as was the case with the widow of Nain's 
son. Yet superstition has placed the holy sepulchre within 
the walls of the modern city, small and circumscribed as it 
now is compared with Jerusalem in its ancient populous 
extended state. 

The general and decided conclusion which an unbending 
love of truth would lead us to adopt is, while we receive with 
perfect confidence every fact recorded in the New Testament 
respecting our Saviour, so we are found not to admit any 
other testimony without the most careful investigation. Let 
us remember, too, that the fundamental truths and historical 
facts are supported by every species of evidence known to 
man, and in a higher degree than any other truths or facts 
which fall within human observation. Let us not forget, too, 
that what is not contained and expressly mentioned in revela- 
tion, was intentionally, and therefore wisely, omitted. 



THINGS OMITTED BY THE APOSTLES. 

In the epistles bequeathed to the world by the four great 
Apostles, Peter and James and John and Paul, there are 
evidently many remarkable omissions which cannot be 
ascribed to oversight. Indeed after the most careful perusal 
of these inspired epistles we cannot find in any of them plans 
for state or church government, nor rules for administration ; 
though the social and domestic and relative duties are dis- 
tinctly stated in general terms. Here are no instructions in 
the arts and sciences, notwithstanding their high importance, 
because revelation on such subjects would have been hurtful. 
For these were evidently left to the unaided exertions of 
man, for the valuable purpose of strengthening his intellec- 



THINGS OMITTED BY THE APOSTLES. 



477 



tual and moral faculties, and especially for teaching him to 
select the most suitable means for the best ends. 

Here is no system of religion exhibited in detail. Here is 
no casuistry, no rules presuming to settle cases of conscience, 
which every man, who is influenced by the pure love of truth 
and true humility, may settle for himself. Here no questions 
of controversy are stated and determined, nothing said on the 
subject but cautions and admonitions and dissuasions and 
prohibitions against making and encouraging divisions and 
contentions and animosities. Christians are, indeed, exhorted 
to be of one mind ; but this cannot mean, as some worthy 
Christians have supposed, to be of the same opinion, for that 
is impossible ; it is contrary to all history, to all experience. 
Besides, as God has created men free agents, he evidently 
intended that every individual should exercise liberty of 
thought and of speech, as well as freedom to examine and to 
judge for himself; responsible to God, while at the same time 
accountable to human society for injuring his neighbours by 
his speeches or actions. 

When the Apostle Peter exhorts Christians to be of one 
mind, according to our translation, he employs in the original 
language words which might with more propriety have been 
rendered friendly. Again, when the Apostle Paul recom- 
mends to the Corinthians to be of one mind, the context 
shows that his object is to dissuade them from contentions 
and divisions and factions under individual heads, and conse- 
quently to enforce union of affection rather than uniformity of 
opinion. Thus, in the Epistle to the Galatians (v. 22), after 
warning all Christians against the works of the flesh or effects 
of the passions, he urges them to cultivate the fruit of the 
spirit — love, joy, or cheerfulness of temper, peace, or a disposi- 
tion to avoid strife, long-suffering, gentleness and goodness, 
or amiableness, faith, or rather fidelity, which includes vera- 
city and trustworthiness, meekness and temperance, or com- 
mand of all the passions. Now all these virtues refer to 
benevolence of principle and disposition to temper and man- 
ner, but none of them to mere opinion. 

That the Apostle Paul condemns controversy about human 



478 



THINGS OMITTED BY THE APOSTLES. 



opinions as not only unprofitable but exceedingly injurious to 
the peace and harmony which genuine Christian love would 
diffuse,, is almost self-evident. For be it carefully examined 
and ascertained whether controversial opinions be anything 
more than human inferences derived from controverted 
passages of Scripture. And as in all disputed questions 
there are two sides, it deserves to be considered whether 
there be any human tribunal or human authority empowered 
infallibly to decide any such question. What, then, is incum- 
bent on conscientious Christians to do ? Perhaps they might 
safely and wisely leave them as undetermined questions, 
rather to be mildly tolerated than kept up as a bane of 
animosity and contention from age to age ; for all must know 
that genuine Christian character is founded not on opinions, 
but on the amiable and exalted affections of love to God and 
love to man. 



SECTION III. 

INQUIRY CONCERNING THE INSTRUCTIONS BEQUEATHED BY 
THE APOSTLES : AND FIRST BY PETER. 

We begin with the Apostle Peter, because in every list of 
the twelve Apostles his name is mentioned first. We are not, 
however, from that circumstance, entitled to conclude that 
Peter was appointed to preside or exercise any authority over 
his fellow Apostles ; for no such thing is insinuated, much 
less is it asserted. It may be considered as not improbable 
that he was the first individual who was called by our Saviour 
to be his attendant. We know, too, with certainty that he 
was the first of all the Apostles who believed and openly 
acknowledged and declared that his Divine Master was the 
Messiah, the Son of God,* and for which he was particu- 
larly distinguished and rewarded by our blessed Saviour, as 
formerly observed, in its proper place. 



* Matt. xvi. 13-19. 



INSTRUCTIONS BEQUEATHED BY PETER. 



479 



We know that Peter, as well as James and John, was an 
humble fisherman without great talents or learning or educa- 
tion. Yet the moment we glance over their epistles we find 
a wonderful demonstration that these could not be the pro- 
ductions of mere men, but instructions directly conveyed from 
heaven. 

It may be asked, Did not our Saviour in person communi- 
cate the whole system of revelation ? If so, what necessity 
was there for any thing additional ? But we must recollect 
that though our Saviour gave the grand outline, and taught 
the general principles of Christianity, and promised that the 
Holy Ghost would bring to their remembrance all that he 
had said to them, yet in so extensive a field there was still 
occasion for a more particular detail of some duties, and for 
presenting, in various forms, what was so useful and neces- 
sary to every nation under the sun, and the different talents 
and capacities of innumerable individuals. 

The Epistle of Peter, like those of his brother Apostles, 
speaks with a heavenly voice the great truths of God. The 
topics, the arrangement and the language, are worthy of an 
inspired writer. The difficulties they contain might easily 
be removed by translating into corresponding terms of our 
language the idiom of the original. But there is one singu- 
lar subject connected with the Apostle Peter, that in the 
present extraordinary state of the Christian world we feel it 
would be unpardonable to pass over. 

The Apostle Peter is claimed by the Church of Rome as its 
undoubted founder. Now if it were so, are we not entitled 
to expect, with absolute confidence, to find some allusion to 
so important pretensions in his Epistles. For they may be 
considered as the legacy which he bequeathed, not certainly 
to the Church of Rome, who claim him exclusively as their 
patron, but to the Christian world. So far, however, was he 
from assuming any authority over the other Apostles, or 
right to appoint any one individual, much less a succession 
of individuals, to rule over the Christian world, that there is 
no indication in either of his Epistles, that such an idea ever 
passed through his mind. But there is one very remarkable 



480 INSTRUCTIONS BEQUEATHED BY PETER. 

passage, in which, while writing, he must have felt himself 
called upon by the highest sense of duty to state such claims 
so distinctly, that all future controversies on the subject, all 
the bloody wars and persecutions and horrible cruelties which 
arose, might have been entirely prevented. 

In his second Epistle, as if he had anticipated the strange 
claims made in his name, he declares, in the most ardent and 
explicit terms, what he most anxiously desired should be the 
fixed principle and unwavering practice of Christians. He 
does not say a word about apostolic succession, nor superior 
authority, nor of any power bestowed on himself. What he 
selects and delights to dwell upon, and to urge in the most 
strenuous manner, is pure religious and moral duty."* He 
first enumerates the leading graces or virtues of our holy 
religion, importuning Christians to add to their faith virtue 
(or fortitude), and to fortitude knowledge (or prudence, 
which is practical knowledge), and to prudence, temperance, 
and to temperance, patience (or perseverance), and to perse- 
verance, godliness, and to godliness, brotherly kindness, and 
to brotherly kindness charity (or rather love), the bond 
which unites them together, and the crown which adorns and 
perfects the whole character. As if he wished to dwell on 
each particular virtue, he repeats every one of them as he 
proceeds. 

Accordingly, after presenting this holy train of Christian 
virtues to our attention, he adds, that if Christians pos- 
sessed them in a high degree, or abounded in them, as he 
energetically expresses it, then an entrance would be ad- 
ministered to them into the heavenly kingdom of our Lord 
and Saviour Jesus Christ. He goes on a step farther : 
"Wherefore I will not be negligent to put you always in 
remembrance of these things, though ye know them and be 
(are) established in them." Can we conceive greater eager- 
ness than this ? Yes, it increases, for he adds, — (C Yea, I think 
it meet, as long as I am in this tabernacle, to stir you up by 
putting you in remembrance, knowing that shortly I must 



* 2 Peter i. 4-15. 



BY PETER. 



481 



put off this my tabernacle, even as our Lord Jesus Christ 
hath shewed me." This he declares in the prospect of his 
own death. Is it possible he could carry his climax farther ? 
Yes, his benevolent and importunate feelings carried him in 
imagination with glowing ardour, beyond the grave. Tor 
he winds up all in the memorable terms — " Moreover, I will 
endeavour that ye may be able, after my decease, to have 
these things always in remembrance." 

Is it possible to conceive more energetic affection or more 
disinterested zeal ? His whole heart and soul are roused and 
absorbed, but not for the gratification of his own ambition, 
nor love of posthumous fame. He can think of nothing, he 
can speak of nothing, but pure religion and moral principles 
and virtues and character, such as the Lord J" esus urged and 
exemplified. Then, as if he had beheld in prophetic vision 
the hyperbolical honours that would be awarded to him 
after his departure from this world, he appeals to the Divine 
authority, which directed all his proceedings. " For we 
have not followed cunningly devised fables/ when we made 
known unto you the power and coming of our Lord Jesus 
Christ." 

There is also another instructive passage, in which the 
Apostle plainly disclaims all pretensions to superiority ; for 
he places himself on an equality with the Elders, who were 
the ordinary instructors, and ranked below the Apostles. He 
exhorts them to feed the flock of God, not as lords over God's 
heritage, but ensamples to the flock, and thus advises them 
not to exercise despotic power, but to be an example of the 
conduct which they recommended. Is it not a singular and 
striking fact that the Apostle Peter, who has been selected 
by the church of Rome as its founder and its champion and 
its head, was a humble, unassuming Christian, and never 
made any claims to that astonishing, universal, spiritual, 
absolute power which has been established in his name, 
sanctioning, under what is called Jesuitism, every means, 
however violent or fraudulent, calculated to accomplish the 
most selfish ends of worldly ambition. Is it not, then, wonder- 
ful that such a system as Popery, which is hostile to all liberty 

vol. i. 2 T 



482 



INSTRUCTIONS BEQUEATHED 



of thought, liberty of action, as well as of speech ; which is a 
complete obstruction to the progress of useful knowledge and 
social improvement, should have so widely prevailed, while 
the Sun of Righteousness and of truth has continued to shine 
with undiminished splendour. 



SECTION IV. 

INSTRUCTIONS BEQUEATHED BY JAMES THE YOUNGER. 

The Epistle of James is an admirable composition, having 
a close resemblance to the style adopted by our Saviour in 
the Sermon on the Mount. 

One of our Divine Master's precepts he has given with a 
slight change. ..Thus, instead of "Let your communication 
be yea, yea, nay, nay," he has rendered it — " Let your yea be 
yea, and your nay be nay and then, instead of the next 
clause in the Sermon on the Mount; for "whatsoever is 
more than these cometh of evil f the Apostle James has em- 
ployed the words, " lest ye fall into condemnation." 

This epistle is, indeed, a valuable legacy, perhaps not duly 
appreciated. The plan, as far as we can trace it, is to pre- 
sent to us a striking picture of erroneous practical opinions 
in Christian morals, proceeding from prejudices or passions 
which commenced at a very early period, and still continue 
to prevail, even in our own enlightened age. 

In the first chapter the Apostle corrects the false opinion 
which is usually entertained respecting the Divine object, in 
permitting temptations or sufferings to Christians, for they 
may and ought to be considered as means and opportunities 
or inducements for reforming or improving us. Knowing 
this, that " the trying of your faith worketh patience," or 
rather perseverance (an active virtue). But let patience 
have her perfect work, or what is clearer and more precise, 
Let perseverance produce its full effect, or call forth every 



BY JAMES THE YOUNGER. 



483 



exertion. The admonition given here is important, for 
experience has proved that resistance of temptation, or, in 
other words, the overcoming of difficulties, is indeed the 
principal help and guide to our progress in what is great and 
good. Then he adds, "if any man lack wisdom." This word 
here seems to refer to what is practical, and consequently 
means, Christian prudence. The Apostle then directs with 
what sentiments we should pray for it, and what should be 
the conduct of those who undergo sudden changes of con- 
dition^from poverty or riches to the opposite state. These 
changes he illustrates by two beautiful similitudes. He then 
points out the great moral improvement which may be ob- 
tained by bearing up with fortitude and perseverance. . He 
next, in the twelfth and two following verses, corrects another 
very pernicious opinion, that temptations proceed from God, 
whereas he declares that they proceed from our own un- 
governed passions. 

Having thus shown that nothing evil can come from 
God, he adds, that everything good in itself or in its conse- 
quences comes from God the Father of lights, unchange- 
able in his goodness, who has communicated the word of 
truth or Christian religion. Wherefore every one should be 
swift or eager to hear it, slow or careful and correct in 
speaking or teaching it, and especially not to be influenced 
by anger or wrath in such employment, because this passion 
never worketh out the righteousness of God, that is, never 
produces the righteous character and conduct which God 
requires. We ought also to avoid or remove all obstructions, 
and receive in a becoming manner the ingrafted word or the 
knowledge which God implants or teaches. Here he intro- 
duces an important caution that Christians should be careful 
not to commit the mistake so prevalent that their duty 
consists merely in hearing or receiving knowledge. On the 
contrary, the Apostle urges the necessity of adding practice 
of duty to their knowledge. 

To allure the attention and fix it on this admonition, he 
introduces a simile, that as a person looking at his likeness 
reflected from a mirror (made of metal as they were in early 

2 i 2 



484 



INSTRUCTIONS BEQUEATHED 



ages, and therefore dim and obscure) and then going away, 
quickly forgets the indistinct representation, so is the man 
who merely hears but never remembers or endeavours to 
reduce to practice what he has heard. On the other hand, 
the man who listens and examines and continues to practice 
what he has been taught shall be rewarded in his deed, or 
his success itself will yield to him exquisite pleasure. The 
law of liberty, or Christianity relieved the Jews from the 
bondage of the ceremonial law, while it superadded the pre- 
cepts of our Saviour to the Ten Commandments. He then 
notices as an essential duty, though frequently overlooked, 
the government of the tongue. Included, too, under the 
pure religion are the great duties of benevolence and purity, 
or freedom from the pollutions or vices of the world. 

In the 10th verse of the 2nd chapter a sentence occurs 
which has startled many readers. " Whosoever shall keep 
the whole law, and yet offend in one point is guilty of all." 
This seems to assert that if a person keep nine of the com- 
mandments and break the tenth, he incurs the same degree 
of guilt and is liable to suffer the same consequences as if he 
had broken all the ten. This, however, is a self-evident con- 
tradiction, and directly inconsistent with the context, which 
merely affirms that he who knowingly or habitually breaks 
any single commandment is to that degree or extent disobe- 
dient and criminal, and therefore liable to the punishment, or 
rather to the consequences, connected with the breach of 
that particular commandment. This meaning is distinctly 
declared in the next verse. Though any one observed the 
seventh commandment, yet if he intentionally or voluntarily 
broke the sixth, he would be adjudged a transgressor of the 
law, that is, undoubtedly, of the sixth commandment only. 
In conclusion, it must be acknowledged that unless our 
translation of the words, " he is guilty of all," can be amended, 
we should be led to suspect an error in the original manu- 
script from which our translation was derived. But even at 
present, notwithstanding the difficulty mentioned, the context 
is capable of only one sense, and therefore clearly decides the 
question. 



BY JAMES THE YOUNGER. 



485 



In the latter portion of this 2nd chapter, the Apostle, as if 
he had clearly foreseen the acrimonious and baneful effects of 
the perpetual controversy involved in the words faith and 
works, has prepared a perfect antidote. Accordingly, he lays 
down so clear, so logical a statement that if it had been care- 
fully examined and properly understood, there never would 
have been any difference of opinion on the subject. With 
the Apostle, faith is not a mere assent of the understanding 
to any general or particular proposition or truth, but it is an 
active, practical principle inseparable from its effects. He 
exemplifies it in the case of Abraham whose faith was un- 
paralleled, for God had promised that this patriarch should be 
the progenitor of multitudes by Isaac; yet at the Divine 
command he was ready to give up that son to death, believing, 
as the Apostle Paul expresses it, that rather than the pro- 
mises of God should fail he would raise up Isaac from the 
dead. 

It is gratifying to show that a sufficient number of instances 
can be found to decide the matter. Thus, the word ivork in 
many passages of the New Testament, when joined to a 
mental principle, expresses -the effects of that principle- 
Thus, in 2 Thess. i. 11, the work of faith denotes the effects 
of faith. Again, in 1 Thess. i. 3, " B,emembering without 
ceasing your work of faith, that is, the effects or exertions 
proceeding from your faith as an influential principle. Other 
examples might be quoted, but one more may suffice. In the 
Epistle to the Galatians* the phrase occurs, the works of the 
flesh. This might justly be rendered the " effects of the 
passions/' That this is the precise meaning is clear; for 
such effects are enumerated and specially described in the 
context. They consist of crimes which flow directly from 
the influence of the evil passions when cherished and uncon- 
trolled. 

Thus we perceive at a glance that the difficulties about 
faith and works supposed to be contained in the Epistle of 
James may be early removed by translating the idiom. 

* Gal. v. 19. 



486 



INSTRUCTIONS BEQUEATHED 



Accordingly this may be distinctly shown, as in ch. ii. 17, 
instead of the common translation, we would render the verse, 
" Even so faith, if it produce no effects is dead, being alone 
it has no life or existence, unless it be influential and prac- 
tical. After it is said that faith without works is dead, it is 
added, being alone. Does not this mean that when faith as a 
principle is considered as separate from its effects it is alone, 
or is merely speculative and inefficacious, consequently not a 
moral, living or practical principle. 

Perhaps the reason why the Apostles have dwelt so much 
on the duty and value of good works, arose from an erroneous 
conclusion formed by the Jews, in consequence of the word 
faith being employed to denote Christianity as its first 
principle, in contrast with the law of Moses, which required 
so many irksome and expensive ceremonies. 

In the 3rd chapter, theApostle disapproves of many masters, 
or rather of many teachers, who pretended to instruct without 
being qualified. As teaching implies speaking, it suggests 
the government of the tongue, which must have been found 
requisite in the apostolical age as well as at present, this 
being the second time the duty has been inculcated in this 
epistle. 

If a man offend not in word (but regulates his speech pro- 
perly) he is a perfect man. This is a striking observation 
which gives much insight into human character. For it 
teaches us that there is a natural, a close, an inseparable 
connection between certain moral virtues, so that he who has 
acquired a complete command of the tongue has at the same 
time learned to control and regulate his passions as well as to 
exercise sound judgment. 

But as it is not our object to offer a commentary or exposi- 
tion, but merely to make a few remarks, we conclude by 
observing that as the Apostle addresses himself to the twelve 
tribes, he includes all the unconverted Jews along with those 
who had become Christians. It is not a little remarkable, 
too, that he extends his views to the ten tribes, whose fore- 
fathers had been carried captive by Shalmanezer, king of 
Assyria, to Halah and Iiabor (now called Chaboras, a river 



BY JOHN. 



487 



which discharges itself into the Tigris), and also to the cities 
of the Medes. 

It would be improper to overlook the remarkable advice 
(ch. v. 14) given to sick persons to send for the elders of the 
church, who would pray over them, anointing them with oil. 
Here a remarkable cure is evidently referred to. But why 
should the sick be anointed. Before performing a miracle 
our Saviour sometimes prayed, as in the case of Lazarus, but 
it is never said he anointed the sick. Yvhen the twelve 
Apostles were sent on their first mission we are told (Mark vi. 
13), "they anointed with oil many that were sick and healed 
them." This seems to have been done for the same reason 
as the hands were sometimes laid on the sick to show to 
spectators that the Apostles were employed as agents or in- 
struments in performing a miracle, as Moses was commanded 
to use a rod. It ought to be remembered that from this 
single verse the doctrine of extreme unction has been derived 
by the Church of Borne, though in that church it is applied 
not to those who recover, but to the irrecoverable. 

To some this epistle seems to have been considered as a 
disjointed writing. But on examination it will be found a 
connected chain of thought, though without minute attention 
the links may not be discerned. The principal aim of the 
Apostle is practical, ancl 5 of course, fitted to be beneficial 
even to those Jews who had not been blessed with faith in 
Jesus. 



SECTION V. 

FIRST EPISTLE OF JOHN, INSTRUCTIONS BEQUEATHED BY JOHN. 

We had occasion to remark that the style and manner of 
the Epistle of James strongly remind us of the Sermon on 
the Mount. We would now add, that there appears a close 
analogy between the discourses of our Saviour, as recorded 
in the Gospel by John, and some peculiarities of this first 



488 



INSTRUCTIONS BEQUEATHED 



Epistle. Perhaps we seldom if ever admire as we ought the 
elegant, unadorned simplicity of the style, and the exquisite 
transparency of every word our Saviour utters, when the 
idiom is correctly translated. 

It is not intended here to offer an outline or analysis of 
this invaluable epistle ; all that is proposed is, to make a few 
remarks on what seems peculiar to it. 

First of all we are naturally struck with the number and 
variety of synonymes, or parallelisms, whether metaphorical 
or emblematical, or single words or phrases. We specify 
single words as light, life and phrases, which are numerous, 
as to walk in light, to walk in darkness, to know God, to 
keep his word, to keep his commandments, to be born of 
God, to be the sons of God, the children of the devil. 

It is scarcely necessary here to recur to etymology or 
criticism for explaining or removing difficulties, because 
peculiar phrases or synonymes are placed side by side, so 
that they explain one another, as to know God and keep his 
commandments, (ii. 3). Again, an inconsistency is marked 
between the phrases " to know God 33 and C( not to keep his 
commandments as, on the other hand to abide in God is 
synonymous with the phrase, to walk as he walks, (ver. 6). 

In the third chapter, we meet with many synonymous 
phrases ; as, to transgress the law, to commit sin, to be of 
the devil, to be children of the devil. On the other hand, 
we are presented with the phrase, born of God, while an 
addition is made that will startle many, namely, that whoso- 
ever is bom of God does not sin, for his seed remaineth in 
him and he cannot sin, because he is born of God. This 
language reminds us of the injunction of our Saviour, when 
he says, " Be ye perfect yet, to assure us that it is moral 
perfection to which he refers, he adds, " even as your Father 
in heaven is perfect." 

In the 18th verse, a valuable admonition is given us re- 
specting the genuine nature of love to our neighbour. We 
should not love in word nor tongue, but in deed and in truth. 
Again, in chapter fourth, and eighth verse, we are assured 
that we cannot be born of God, nor love God, unless we 



OBSTRUCTIONS TO IMPROVEMENT. 



489 



love our neighbour also. The reason given is, that God is 
love ; in other words, love, goodness or pure benevolence is 
his darling attribute, which he delights constantly to exercise 
towards man, and which he requires us to imitate with all our 
heart and soul and mind. 

On the whole, we see that this epistle of John is a valuable 
legacy, containing a summary or selection of the principles 
and dispositions that should constantly influence us, and the 
wisest conduct we can pursue. 



SECTION YI. 

OBSTRUCTIONS TO IMPROVEMENT. 

Instead of resting our belief of what we consider as leading 
truths on pure Scripture, do we not often adopt traditionary 
opinions derived from a less enlightened age than our own 
without due examination ? Though perhaps not aware of it, 
do we not frequently derive our favourite doctrines from con- 
troversial passages ? Now, is it not a fair question worthy of 
our conscientious consideration, whether we be entitled to 
demand of every man to acquiesce in our identical sentiments 
and to prefer our judgment to his own. We cannot and 
would not presume to plead infallibility as the Roman 
Catholics do, knowing well that we are all liable to err. 
We allow, too, that every individual Christian has a right to 
interpret the Scriptures as he is answerable to God. Are we 
not, indeed, perfectly assured that when the Scriptures are 
faithfully translated, they must be intelligible to every man 
of sound understanding? For to believe that God would 
send special messages to the human race, as he has actually 
done in the Scriptures, which they could not understand, 
would not this be to ascribe to God what would be totally 
inconsistent with his wisdom and justice and goodness? 

Our version of the Scriptures in common use is, on the 
whole, excellent. Still, as a human production, it must be 



490 



MISTAKE ABOUT THE IDIOM 



capable of improvement as knowledge increases, and most 
probably, too, in passages containing important matters- 
For instance, it would not be difficult to show that in many 
cases the idiom or peculiar phraseology of the original has 
notbeen exactly transferred into our language. 

A few specimens may be here adduced. The Lord Jesus 
is " declared to be the Son of God with -power."* But these 
words do not convey to us a clear and precise meaning. Let 
us, therefore, instead of these words declared with power, let 
us substitute the single term proved, then the meaning will be 
distinct and unexceptionable. In support of this translation, 
we observe that the text supplies the very proof required 
when it adds the following words, u by his resurrection from 
the dead." 

A second example, closely allied to the one just mentioned, 
may also be quoted. The gospel is called " the power of God 
unto salvation." Now, when the idiom is translated, the 
meaning will be rendered plainer, thus, " the gospel is the 
powerful means which God hath appointed for salvation to 
every one that believeth it."f 

A third instance is supplied in the Epistle to the Galatians, 
as formerly quoted. Thus the phrase, " works of the flesh," 
might be clearly and faithfully rendered, " effects of the 
passions." J 

A fourth specimen may be added, " the work of faith with 
power." § But let us change these obscure expressions and 
substitute " the powerful effect of faith," and then the 
obscurity of the passage will be removed. 

As a fifth example of the great advantage of translating 
the idiom along with the original words, we refer to the 
celebrated passage respecting faith and works in the Epistle 
of James, which we have considered at sufficient length in 
our observations on that epistle. 

It is proper, too, that we should borrow one case from the 
Old Testament in which the Hebrew idiom has not been con- 



* Rom. i. 4. 

; Gal, v. 19, 20. 



+ Rom. i. 16. 
§ 2 Thess. i. 11. 



OBSTRUCTIONS TO IMPROVEMENT. 



491 



veyed, and in a passage, too, deemed of great importance. It 
is contained in the words, " Abraham believed the Lord, and 
it was counted to him for righteousness. "* The context 
informs us that Abraham was desired by the Divine Being 
to look towards heaven and to number the stars, when 
the promise was immediately made, " so shall thy seed be." 
It is added, Abraham believed in the Lord, and he counted it 
to him for righteousness. What then did Abraham believe ? 
It was the simple assurance that his posterity should be 
numerous as the stars. But it is self-evident that this single 
act of belief could not be of equal extent or value with a 
whole life of righteousness. The clause should therefore be 
translated " counted as a righteous action." The same phrase 
is applied to Phineas, son of the high-priest Eleazar, when in 
a moment of indignant zeal he put to death some persons 
guilty of idolatry. Thus it is said, " Then stood up Phineas 
and executed judgment, and the plague was stayed. And it 
was counted unto him for righteousness to all generations."f 
In both these instances, we are sure it was a single action to 
which the phrase refers. 

May we not request the attention of learned theologians to 
this subject, namely, the importance of studying Scripture 
idiom. For if they can throw light on difficult passages of 
Scripture by examining the peculiar idioms of its language, 
and conveving them in English words with clearness and pre- 
cision, great benefit would be conferred on all readers of the 
Scriptures. 

We next proceed to mention other obstructions. It is not 
uncommon to adopt erroneous as well as defective and hurt- 
ful opinions of the moral attributes of God, even when the 
translation is unexceptionable. We may mention the mean- 
ing ascribed to the words glory and glorified when applied to 
God. Instead, however, of employing critical discussion or 
quoting a great number of passages where either of these 
words occur, we can happily appeal to our Saviour himself 
for a simple definition. " Herein," says his high authority, 



Gen. xv. 5, 6. 



f Psalm cvi. 30, 31. 



492 



ERRONEOUS OPINIONS 



" is my Father glorified that ye bear much fruit, so shall ye 
be my disciples." In order, then, to glorify God, we must 
bear fruit, not, however, little but much fruit. Again, that 
his meaning might be more clearly apprehended he has inter- 
changed this phrase with synonymous or corresponding ex- 
pressions as i( abiding in his love," and " keeping his com- 
mandments.""* 

Again, many seem to have vague apprehensions of what is 
meant by the word love when it is applied to God. By some 
it is thought to be expressive of strong internal emotion though 
it should not manifest itself in actions. But why should we not 
remember the decisive explanation given by the Apostle John, 
" This is the love of God that ye keep his commandments," 
while he makes the important addition, u and his command- 
ments are not grievous. " They are not grievous, because 
they are not orders issued as by a rigid task-master who might 
be jealous of his power. On the contrary, the commandments 
of God are enjoined for the sole benefit of man as the wisest 
means for the attainment of the most benevolent and benefi- 
cial ends in order to preserve us from sin and misery, remorse, 
compunction and despair, and to raise and strengthen our 
intellectual and moral faculties, and to qualify us for the 
highest and noblest station, to associate with the most exalted 
beings, and to enjoy time without end, pure, lasting and con- 
stantly increasing happiness. 

While, then, we are assured that God is love, and that love 
is the great principle of Christianity, which should animate 
and guide us all, is it not wonderful, as well as melancholy, 
to find that instead of being united into one body, Christians 
are divided and opposed to one another in every way possible, 
by opinions, principles and passions. Instead of practising 
kind and friendly and benevolent actions, they are more 
anxious to show how much they differ and dislike one another. 
In short, they act as if they preferred hatred to love as their 
badge; and even, what is remarkable, the nearer they 
approach in small matters, the more they are disposed to 



* John xv. 8-10. 



OBSTRUCTIONS TO IMPROVEMENT. 



4\)?> 



quarrel and calumniate and hate one another. Till Chris- 
tians learn that personal religion does not consist in opinions 
or doctrines but in love, which is declared to be the bond 
of perfectness, they cannot improve in character or in social 
happiness. 

We are influenced by very incorrect opinions of the justice 
of God. We often mistake the circumstances in which we 
are placed, as punishments, even when they afford most 
genuine evidence of pure goodness. All the evils which 
arise in the world from the consequences of our own actions, 
our guilt, our crimes, our negligence or inattention, were in- 
tended by our heavenly Father as beacons to warn and impel 
us to keep at a distance from what is so dangerous and de- 
structive. Under the moral government of God these evils 
are really fitted to rouse our exertions, to keep us always on 
the alert, and to make us indefatigable in eschewing evil, 
and obtaining the greatest good. 

Is it not also a melancholy truth that many sincere Chris- 
tians, without being aware of it, consider God as a respecter 
of persons ; that is, that he treats some as peculiar favourites, 
though destitute of those qualities which the Scriptures say 
he delights to reward, and guilty of those faults which he 
uniformly condemns. 

Another pernicious opinion is prevalent, that a death-bed 
repentance is sufhcient to ensure forgiveness for a long life 
of sins and crimes. But can such repentance be any thing- 
more than a mere burst of passion, short-lived in itself, and 
therefore doubtful in its effects. For suppose pardon of past 
sins granted, what could be implied in such language, but 
merely that no positive separate punishment would be in- 
flicted. But would not the natural consequences which God 
has universally affixed to guilt still remain unaltered. Would 
the ungoverned passions, malignant dispositions, and vicious 
habits which a long life of sin has established, be instantly 
effaced and extirpated. And could such persons be properly 
denominated a new man or a new creature. It is indeed time, 
and who will presume to deny, that God can, by his Almighty 
power, change or new model what he has created to any 



494 



FUTURE STATE. 



extent or degree, according to his sovereign pleasure. But 
on this subject we are not at liberty to argue from the power 
of God, which we all believe to be unlimited, it is to his 
moral attributes, and to the unambiguous declarations of 
Scripture that we appeal. Repentance or sorrow is a tran- 
sient feeling, and is only the first step to reformation, which 
consists in a new course of action, which is followed by new 
principles and new habits. Nothing is ever quoted from 
Scripture on this subject but the case of the malefactor, who 
was crucified beside our blessed Saviour. It is wonderful 
how much has been made of that case by ingenious suppo- 
sitions, erroneous arguments, and unwarr anted inferences. 
Nothing but a clear, positive declaration of Scripture could 
justify the popular opinion; but no such passage has yet 
been produced. 



SECTION VII. 

FUTURE STATE. 

As the notions that prevail are in many respects defective 
or erroneous, with relation to the succeeding and more 
advanced stage of existence in the next world after death, 
we would here state shortly the information which our 
blessed Saviour has been pleased to communicate respecting 
that state. We may justly remark that, while it is concise 
in words, it is not only intelligible to the most ordinary 
understanding, but also interesting and important in the 
highest degree to every human being. 

From the parable of the rich man and Lazarus, spoken by 
our Saviour, where it is said that Lazarus at death was con- 
veyed to heaven by angels, we seem entitled to conclude that 
as this parable would have been complete, though it had 
been merely said, Lazarus was carried to Paradise ; the cir- 
cumstance that he was conducted thither by angels, seems to 



ORIGIN AND OFFICE OF ANGELS. 



495 



be added as a special distinct revelation of importance. We 
are to bear in mind, then, that the heavenly messengers are 
the agents selected and appointed by the Divine Being to 
conduct the souls of the righteous at death to the celestial 
regions. Hence we are obliged to infer that they know the 
righteous as individuals, their qualifications and character. 
Hence, also, they must know to what particular region each 
is fitted and destined. 

Again, we are assured by the declaration of our Saviour to 
the Sadducees that the righteous are equal to the angels, and, 
of course, to be their future associates.*" Hence, it seems to 
follow that they will resemble them in principles and disposi- 
tions and pursuits, while they mingle in their pure and exalted 
society. 

Another revelation of our Saviour is the deep interest which 
angels take in the moral conduct of the inhabitants of this 
world. " Likewise I say unto you, there is joy in the presence 
of the angels of God over one sinner that repenteth f or, as 
the clause might be rendered, " Such joy, I say to you, have 
the angels of God when any one sinner reformeth" Here is 
another intimation on the same high authority that the angels 
are constantly watching over the inhabitants of this world ; 
they know the bad as well as the good, and feel and express 
delight when a sinner turneth from his evil way and reforms, 
becomes a new creature, a new man. Here we are presented 
with a high class of motives fitted to influence our conduct, 
though often overlooked, yet sufficient to excite the warm 
sympathy of a generous mind. 

If we inquire farther, who are the beings called angels in 
Scripture, what was their origin, and what their office and 
rank, this question is distinctly answered in the Book of 
Revelation by the angel who was commissioned to instruct 
the Apostle John. J The Apostle, we are told, fell down at 
the angel's feet to worship him. Now, here we cannot sup- 
pose that the prostration was intended for the angel as to a 
Divine Being ; which would have been an act of idolatry and 

* Luke xx. 35, 36. t Luke xv. 10, 

% Rev. xix. 10. 



496 FUTURE STATE. 

totally inconsistent with the Apostle's knowledge and sense 
of duty. We know it was the uniform custom in eastern 
countries for inferiors in rank to prostrate themselves before 
their acknowledged superiors merely as an act of homage or 
respect. The angel would not, however, accept of any acknow- 
ledgment of superiority, for he immediately replied, begin- 
ning with a prohibition, " See thou do it not then proceeds 
to give his reasons, which solicit our careful attention, " for 
I am thy fellow-servant, and of thy brethren that have the 
testimony of Jesus, worship God." He was the Apostle's 
fellow-servant, and therefore his equal in office and rank and 
situation, as well as engaged in similar occupation. The 
angel mentions another proof of his equality with John. 
He was " one of his brethren that have the testimony of 
Jesus." This clause cannot mean one who receives testimony 
from Jesus ; which would rather have been an indication of 
superiority than of equality ; but it means one who bears 
testimony to Jesus as a disciple or believer, and therefore a 
Christian. Consequently, the angel had formerly been a 
human being. 

The same conclusion is corroborated in the last chapter of 
the same Book of Revelation and ninth verse, when the angel 
a second time, in the same emphatic manner, forbids any 
such homage to be paid to him. The reason given the second 
time is the same in substance, though slightly varied in 
words, " See thou do it not, for I am thy fellow-servant and 
of thy brethren the prophets and of them which keep the 
sayings of this book." Here the angel declares that he was 
not only the fellow-servant of John, but one of his brethren 
among the prophets, who we know were mere men. The 
last clause, " those who keep the sayings of this book," neces- 
sarily denotes Christians who receive and respect and observe 
all that is contained in this sacred book. Thus, again, another 
characteristic designation enables us to draw the important 
conclusion that the angels of God, though now exalted to the 
heavenly mansions, were originally human beings reared on 
earth in the same school of trial and probation. 

One question of importance still remains to be pointedly 



ORIGIN AND OFFICE OF ANGELS. 



497 



answered, though already suggested. What is the office and 
employment assigned to angels ? It is gratifying to find that 
this question has been distinctly answered in the Epistle to 
the Hebrews (ch. i. 14), " Are they not all ministering spirits 
sent forth to minister to those who shall be heirs of salvation ? 
or are they not all spiritual beings specially commissioned to 
minister or to attend on the candidates for salvation." These 
words explain to us the meaning of a remarkable caution and 
declaration of our Saviour ; when speaking of little children 
he says, " Take heed and despise not one of these little ones, 
for I say unto you that in heaven their angels do always 
behold the face of my father who is in heaven."* Do not 
these words seem to imply that individual angels take charge 
of children and watch over them. 

At any rate the passage in the Epistle to the Hebrews 
already quoted plainly informs us that angels minister to the 
heirs of salvation. We are not, indeed, told in what way 
they execute their office, whether by protecting them from 
external injuries or by suggesting to their minds thoughts 
and sentiments, motives or incentives and reasons, to influence 
the feelings and conduct. 

Our sole object in endeavouring to collect from Scripture 
the principal truths of revelation concerning angels, is to 
ascertain the extent and degree of the instruction which we 
may obtain for guiding and influencing our own conduct in 
this probationary state. Eor if angels were originally men, 
it becomes a subject for consideration, whether it would not 
be wise in us to imitate their example in acts of benevo- 
lence, by removing as many evils as we can from our fellow- 
creatures, and conferring upon them the greatest benefits. 

Now among other benefits which we may receive from a 
careful survey of our moral situation, one is too conspicuous 
to escape our attention, and that is the knowledge we may 
attain and the improvement we may derive from studying 
the circumstances of our lot. Why did a God of perfect 



VOL. I, 



* Matt, xviii. 0. 



498 



REMOVAL OF PHYSICAL EVILS. 



wisdom and goodness appoint or permit so many evils to 
beset man in the first stage of his existence ? 

We begin with physical evils, as personal infirmities and 
diseases to which we are liable, as well as those with whom 
we are connected. Our own liability to accidents and bodily 
injuries naturally and unavoidably teaches us caution, fore- 
thought, and the employment of all preventive measures. 
The painful sufferings and misfortunes of relatives and friends 
excite our sympathy, and thus teach us to exercise all the 
means of benevolence we can devise. 

Again we would ask, whether it is possible for us to derive 
any moral benefit from being compelled to witness poverty, 
hunger, cold, disgusting and miserable habitations, baneful 
to health and productive of pain to ourselves. We may, 
indeed, while taking only narrow selfish views, think it a 
punishment on the unfortunate individuals doomed to submit 
to such evils, and to us who live in the neighbourhood, and 
cannot avoid being spectators of their distress. These things, 
however, may be turned to profitable account by every one 
of us, even if we eagerly try to diminish and soften the 
calamities which we cannot entirely remove. Here the rich 
are invited to lend their aid • and when they act promptly, 
and humanely and judiciously, they will be rewarded with a 
species and degree of happiness which none can estimate, 
except those who have enjoyed it. When these evils are so 
great that individuals cannot find a sufficient remedy, then 
the combination of many in societies and institutions of 
various kinds will overcome great difficulties. As an argu- 
ment with the rich it must be known that many diseases are 
infectious, and that if not timely checked they may assail 
the most affluent, and carry them to an untimely grave. As 
a stimulating motive with the religious and benevolent, who 
are sincerely anxious to instruct and improve the poor, we 
ask if it is probable, or rather is it possible, to reclaim the 
poor while destitute of the necessaries and comforts of life, 
and abandoned to misery, infamy and despair. Here, too, 
we must observe that, such are the admirable arrangements 



SPKIIAD OE THE GOSPEL. 



499 



of a wise and beneficent Providence, that physical evils are 
productive of moral good, jnst as green leaves of plants and 
trees extract from the atmosphere its most offensive and 
unhealthy contents, which are thus turned into verdure and 
beauty. So also in the moral world we shall find the first 
step is to remove or diminish physical evils, before religion 
will be listened to, or before we can hope with success to 
effect any improvement in the moral principles, dispositions 
and habits of the poor and needy. Thus we may see that the 
situation in which we are placed is wonderfully fitted for our 
intellectual and moral and religious progress, since choice 
opportunities are supplied, motives are presented, helps and 
encouragements are afforded, to engage our whole time and 
attention in the most beneficent active duties, and thus to 
enable us to acquire a high relish for such exalted, honour- 
able and useful employment as the most laudable ambition 
could never prompt us to aspire at. 

A second extensive catalogue of evils belongs to the mind. 
Under intellectual evils we class ignorance, error, prejudice, 
false and hurtful opinions. Under moral evils we arrange bad 
feelings, bad principles, bad passions, bad company, and bad 
habits. 

Here is a wide field to be reclaimed and cultivated. Here 
is employment of the most improving nature. Now to re- 
move ignorance and error and guilt and crimes is attended 
with many advantages, and even the mere occupation which 
it gives is united with pleasure in anticipation, in action, and 
in recollection. To prevent crimes, indeed, is to secure our 
own lives and property and character from danger. There is 
no doubt, too, that the expense attending the detection and 
punishment of crimes is enormous, while the expense incurred 
in the prevention and moral remedy would be small. Be- 
sides, while engaged in such benevolent pursuits, we are 
doing good to our fellow- creatures, brethren and friends, and 
are thus assimilated to the angels in heaven. 

God has called upon all Christians to endeavour to diffuse 
that pure religion which, he sent from heaven, and entrusted 
them with the high and beneficent office of propagating it. 



500 TEMPERANCE AND PHILANTHROPIC SOCIETIES. 

The moment God gives the opportunities and the means, he 
requires us to use them. He has extended the dominions of 
the British nation over every quarter of the globe. He has 
made us the richest and most powerful people, blessed us 
with rational liberty, with Christianity in its pure state, as 
exhibited in the Scriptures, and has qualified us for spread- 
ing the Gospel over every quarter of the globe. The attempt 
is begun on a small scale, but we have no doubt it will ex- 
pand every year. We shall thus be honoured with the office, 
and rewarded in the good we shall receive, not only as moral 
and religious beings, but, what would not be expected by 
worldly-minded men, we shall extend our commerce in every 
country, enrich ourselves above all others, and at the same 
time we shall be honoured as agents aud instruments in con- 
ferring the greatest benefits on every nation. Thus we may, 
under the gracious providence of God, be dispensers of 
temporal and spiritual and eternal blessings to the most 
distant lands. Herein, also, we shall imitate the angels in 
heaven, and be employed in similar pursuits. 

Another means or agency for attaining noble and beneficial 
ends, consists in the division of moral labour, in endeavouring 
to remove or diminish the evils of society, and to confer many 
important improvements. These can be best accomplished 
by voluntary societies who combine for some single important 
object, as to remove ignorance, to check crimes and bad 
habits. As a prominent example we may specify drunken- 
ness, one of the most health-destroying, demoralizing and 
debasing of all vices. This is a social and extensive evil that 
has hitherto baffled the warnings and exertions of philanthro- 
pists. But, blessed be God, the ingenuity of benevolence has 
devised a promising plan hitherto unattempted in this coun- 
try. It consists in beginning with the young, as the old are 
too often incorrigible. With this view an attempt is made to 
form what in India is called a caste, under the name of Juvenile 
Abstainers. What honour is due to the originators and 
patrons and supporters of such an institution ! What a debt 
of gratitude do not all ranks owe to them ! It would be 
out of place here to indulge ourselves in descanting on the 



EAltTH OUR STATE OF PROBATION". 



501 



benefits that may accrue to multitudes ; yet we cannot help 
glancing at the indirect benefits from the natural attraction 
and alliance between certain virtues as we know there is 
between certain vices. 

There is a delightful and admirable illustration of the 
division of moral and religious labour in the increasing pro- 
gress of philanthropic societies. We refer with astonishment 
and exultation and gratitude to the greatest city in the 
world, the metropolis of Great Britain, containing more 
than two millions of inhabitants. If there be more indi- 
vidual cases of vice and crime, more distress and misery 
among collected multitudes than in smaller communities, 
blessed be God there are also exhilarating proofs of true 
Christian benevolence, whether we consider the great 
number and variety of objects discovered and selected, 
the money expended, the multitudes benefited, the time 
engaged, the generosity and ingenuity and activity of the 
donors, patrons, and superintendents. 

From a book published during the present year,* we learn 
that there are not less than seven hundred and forty-seven 
benevolent institutions in our great metropolis. It is a 
remarkable fact that only one of these was founded in Roman 
Catholic times. t But no sooner had the Reformation com- 
menced than four more were added. i During the turbulent 
times of the seventeenth century the increase was not rapid, 
though in the last century the additions made were numerous. 
But during the last fifty years more has been done than in 
the whole preceding period from the Reformation. It is like 
a city sefron a hill, which diffuses a moral and vivifying light 
from which every city and country may receive the greatest 
benefit. It furnishes also a most admirable exemplification 
of the virtues which men are called upon to cultivate as can- 
didates for heaven. 

But, indeed, from everything within us and around us, 

* The Charities of London, by Sampson Low, junior, 
t St. Bartholomew's Hospital, in 1123. 

% Bethlehem, in 15-47 ; Bridewell, in 1552 ; St. Thomas's and Christ's 
Hospitals, in 1553. 



502 



HEAVEN OUR END. 



from all we know of past history, and from all that we ob- 
serve in our own generation, as well as from what we are 
taught in Scripture, it is evident that this world is intended 
as a school to store our minds with knowledge, to enlighten 
it by experience or acquired wisdom. It is a social com- 
munity abounding with many difficulties, which we can ex- 
plain only on the belief that it was intended, as it is admirably 
fitted, to be a stage for training us to intellectual, moral and 
religious habits of the most elevated kind, and thus enabling 
us to attain such excellence as will fit us for the next stage 
of existence. 

We can show also that our present state was fitted to be 
progressive. Thus we can explain the continued oppor- 
tunities, the innumerable helps admonitions and incentives, 
which present themselves incessantly to lead us on step by 
step to higher knowledge, wisdom and dignity. Nothing- 
is wanting to rouse the feelings that tend to improve us, 
or our admiration for what is great or our love of what is 
good. Everything combines to urge us on to greatness and 
happiness. In comparing the state of the world after con- 
siderable intervals, we find satisfactory proofs of progress, 
sometimes, indeed, very slow, while, again, after great events, 
such as the Reformation, very rapid. Every pain we are 
called on to suffer is fitted to improve us, every genuine 
pleasure we enjoy is intended to encourage us. Everything 
reminds us that we are candidates for heaven, that we are 
placed in the most favourable school to acquire additional 
knowledge, more vigorous habits of piety and righteousness, 
as well as more amiable ^dispositions. * 

Among the principles intended to guide us to improvement 
and excellence, gratitude to God is of the last importance ; 
and let it not be overlooked that in the formation of the 
Christian character there is a close and delightful combination 
between the steps in the mental process, namely, between the 
principle of gratitude itself, the means employed, the action 
performed, and the consequences that follow. Indeed we 
might say that sensible, sometimes thrilling pleasure, often 
accompanies each of these steps. Among the sources of our 



HEAVEN OUR END. 



50.3 



gratitude we should never forget one in particular, that 
God so loved the world that he gave his only begotten 
Son, that whosoever believeth in him should not perish but 
have everlasting life. This elevated principle of gratitude 
should teach us to obey the commands and imitate the 
example of the Lord Jesus Christ in all his imitable per- 
fections, while we ardently and regularly pray in his name 
for the encouragement and guidance, the protection and 
support of our heavenly Father. 

On the whole, as we believe that this present world is the 
first stage of human existence, so we are led to conclude that 
the next stage to which the righteous will be raised, is heaven 
in the society of those who are already exalted to the state of 
angels. Our particular object is to lead us to consider what 
kind of life we should lead, and what sort of conduct we 
should pursue in order to qualify us for the rank and society 
and office of angels. We shall find that the nature which 
God has given us, the situation in which he has placed 
us, and the Christian religion which he has conferred on 
us, combine in the most harmonious manner to form, im- 
prove and complete our character, and thus to qualify 
us for the next, the moral exalted state prepared for the 
righteous, the society of angels, and the spirit of just men 
made perfect. 



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